• 12 Things I’ve Learned About Preaching

    Kelvin, preaching

    At the moment, I’m on sabbatical and am not preaching regularly. However, I recently had the opportunity to preach to a congregation largely made up of apprentice preachers – those who are training for ordained and lay ministries in the church in the future. A number of them have asked me to share some wisdom on how I prepare a sermon. One even asked me to share my ‘homiletic method’. I don’t know about that, but here’s a few things I’ve been learning about preaching. I’ve written posts like this before, but here’s where I am in 2022.

    1. In good sermons there should be a beginning, a middle and an end. In the best sermons, they don’t come in that order.
      Start somewhere unexpected. Bewilder. Entrance. Beguile.
    2. A thousand biblical commentaries will not make a preacher a thousand times better.
      I have a huge admiration for those who write biblical commentaries but I have to confess that I very rarely use them when I’m writing a sermon. I remember a biblical scholar who used to be a member of one of the congregations that I’ve belonged to telling me that he had spent months trying to work out what my sources were and what commentaries I was reading.
      “Ah,” I said, “I’m just making it all up”.
      “I knew it!” he replied.
      The only caveat I would add to this is that I don’t think I would be able to make it all up without having been taught theology by inspirational teachers in university.
    3. Good preachers listen to good preachers.
      I’m lucky in that I hear good preaching within my own congregation from other members of the team. However, everyone can listen to good preaching these days. This internet thingy looks like it is here to stay.
    4. Reflecting on the biblical texts is not just for sermon prep.
      Regularly thinking about what’s in the bible is part of the life of a preacher, it isn’t just for when you need to get into the pulpit. For me, I’ve come to realise that hearing the bible read aloud when saying the daily office with others is a key way that I get to think about what’s in it. Being part of a group of people who regularly read the bible out loud together means that you get to be in a group that can talk about the horrible and outrageous bits honestly and say what you feel about them. This is important. The bible isn’t always nice.
    5. It is OK to use other people’s ideas but not their words.
      Don’t copy and paste. You’ll get found out. Anyone who knows you will know if you use material that isn’t in your own voice. They will wonder whose voice it is. And nowadays they will find out.
    6. Be serious about being funny if you want to make people laugh.
      I’m very lucky in being someone who preaches in Glasgow where people have an amazing sense of humour. It always used to be said that stand-up comedians dreaded playing Glasgow as audiences could give them a hard time. However, one of a number of reasons that the Glasgow Empire was called the comedians’ graveyard was because the audience was funnier than some who trod the boards and they knew it.
      Different things make people laugh in different places and it is worth working out what those things are. For example, the word, “Edinburgh” is intrinsically funny in Glasgow. The word, “Glasgow” will barely raise a smile in Edinburgh.
      There’s a big difference between being genuinely funny in the pulpit and telling a joke. By and large, formulaic jokes are not nearly as funny as reflecting on real life.
      The way you speak matters. Your voice will be different when you make people laugh to when you make people cry or think or get cross.
      Yes, sometimes preachers should make people cross.
      Rhythm is crucial. Think about preaching whilst doing something rhythmic – walking, swimming, knitting or …. well, you can think of something else that you need rhythm for.
    7. Preaching is a form of striptease.
      I’ve said this before and it always makes people feel uneasy. What I mean by it is that good preachers tend to reveal a lot about themselves. Congregations come to know the person they are listening to week after week. Show them another layer. Reveal something new every time.
      You know and they know that there’s parts of your personality that you’ll never quite reveal but they don’t know which those bits are. Not knowing quite what’s coming next is all part of the excitement.
      Tell stories about yourself but only stories in which you are the fool.
    8. Art begets preachers art.
      I’m sure that my preaching would be a lot more dull if I didn’t go to the theatre or listen to the spoken word on the radio. People craft words and use them to tell stories. Some of them are very good at it and they have much to teach us in church. People who see good opera and theatre are never going to be satisfied whilst putting on dull liturgy and preaching dull sermons.
      Remember what Peter Brook said: “A stage space has two rules: (1) Anything can happen and (2) Something must happen.”
      A pulpit is a stage.
      The altar sits in the middle of another one.
      Oh, and go to art galleries and look at things you don’t immediately understand. Preaching is a visual art, just one in which the paintings and the sculptures are made with words.
    9. Have one idea at once. Save the other ideas for another day.
      My bishop once said to me after I’d preached at some bigfangled service or another, “I don’t know how you do it, you only ever have one idea in every sermon.” He’s right. I do. And if I find I’ve got lots going on in a sermon I try to weed out the thoughts that are getting in the way of the one idea that I’m trying to get over and leave them for another time.
      People in the pews know that a sermon that is a few sentences too short is a hundred times better than a sermon that is a few hours too long. Preachers need to learn the difference too.
    10. Always chose the difficult text if presented with a choice to preach on.
      Some of the stories in the bible are difficult. Some vicious. Some violent. Some perplexing. Some outrageous. Always prioritise preaching on the hard stuff and worry away over it. The best sermons I ever write are about the most difficult texts. Preaching on the difficult stuff is hard. Preaching on the lovely stuff is impossible. Who ever preached a sermon that improved on or elucidated 1 Corinthians 13 anyway?
      Someone once told me that I made the hard stuff easy and the easy stuff difficult.
      I take that as a compliment.
      Never be frightened of admitting that a passage is difficult. Never patronise people in the pews by withholding from them Big Modern Ideas that you came across in your theological education. Christians can cope with new ideas. Christianity isn’t about to be wiped out by theology.
    11. Record sermons. Share sermons. Be the first to watch your own sermon.
      I’ve probably learned more from watching and listening to my own sermons than from anyone else. Not because I’m a homiletic genius but because I’m not. Listening to how I paced the sermon, how I used the dynamics and speed of my voice and above all, listening for the reactions of the congregation, is crucial to leaning how to do it better. Most people don’t like listening to recordings of their own voice. However, if you want to get better at preaching then get over yourself as quickly as you can. If you can’t cope with listening to yourself you cannot reasonably expect others to listen to you.
      I realised this week after I’d preached that if I’d just rephrased one of the lines and paced it differently I’d have got a belly laugh out of the congregation instead of a mere titter.
      That’s not a failure.
      Spotting that and tucking it away for another time is a success.
    12. Everyone who preaches can become a better preacher
      There is no-one who speaks in public who couldn’t get better at it than they currently are. Don’t be frightened of thinking about doing it better, no matter how early (or how late) you are in your preaching career. Quality and excellence are mission values these days, something a lot of people are very frightened of indeed – which I may write about more in another post.
      I remember years ago someone telling me that they thought I’d be a great preacher one day. I was furious – I thought I was pretty good at the time. I eventually came to realise that it wasn’t me who had the word of wisdom that day, it was the person who was speaking to me.
      Nowadays I share their hope that I’ll be a great preacher some day. In the mean time, I’m still learning.

41 responses to “The Columba Declaration”

  1. Edward Andrews Avatar
    Edward Andrews

    As Anglicans get down to the important issue of the niceties of Theology, lets get into the broad brush situation.
    The relationships between the Churches of the Celtic tradition and the Southern tradition have been fraught since the 7th Century (Whitby). Part of the whole question surrounding the war of Independence (and before with King David was teh independence of the Scottish Church.
    The irony is that the present attempt is to bring the Churches of the united Kingdom together may well blow back on them. While the Kirk today doesn’t mean much in Scotland the most secular part of the UK I’m not convinsed that playing footise over Bishops is going to impress the older members – the ones who voted No.
    The fact is that the Scottish Episcopal Church has the Anglican franchise in Scotland. It is an authentic Scottish Church (especially if you ignore the instances when it has gone to England for Episcopal ordination.) and to negotiate over its head about something so sensitive it at the best discourteous.
    Those of the reformed tradition don’t get wound up by the antics of a few Episcopalians. We seek whatever degree of true unity is available to us, but do not see the need for uniformity. I spent some very pleasant years as a guest of the Scottish Episcopal Church when the climate of the Kirk became unattractive to me, and am grateful for the table fellowship which I received.
    The site of two big boys presuming to set things up is not pleasing. For the information of those who want to get up tight about the real presence, that is what the reformed tradition believes, we are Calvinists not followers of Zwingli. I am not going to seek to discuss which Greer philosopher we get our understanding of existence from.

  2. Father David Avatar
    Father David

    Father Ron: let us not forget that the great Arthur Michael Ramsey was born an ecumenical baby. His maternal Grandfather was Vicar of Horbling in Lincolnshire and his paternal Grandfather was a Congregationalist Minister. His Anglican Grandfather baptised him and when in adult years he visited Horbling parish church he was deeply moved when standing by the font – the place where this great man of God began his Christian pilgrim journey. However, as a child he worshipped with his family at the Congregationalist church in Cambridge. To the great benefit of the Church of England and the Anglican Communion – the kind of High Jinks that took place next door at Little St. Mary’s proved to be an attractive magnet and so the pull of Anglo-Catholicism brought to us a spiritual giant and a contender (in company with William Temple) for the title of the greatest Archbishop of Canterbury of the 20th century and a man who yearned and longed for Christian Unity.
    Edward Andrews: Even as we all long and hope for the unity of all Christians your words are wise when you point to unity not uniformity.

  3. Keith Barber Avatar
    Keith Barber

    Cynic I may be, but my first response is to ask what is the hidden agenda. For I’m pretty certain there will be one, whether it’s about trying to create an ecclesiastical bulwark against disintegration of the UK or get ++Welby an ally or two in the aftermath of the huge and hostile reaction to the Anglican Primates’ decision to punish TEC (sorry Kelvin) for its moves towards inclusion of LGBT people.

    1. Jeremy Bates Avatar
      Jeremy Bates

      Or perhaps it’s like the Easter-calendar announcement–a convenient way of changing the subject, at Synod and elsewhere.

  4. Father Ron Smith Avatar

    Whatever the motivation for this ‘secret’ accord with the Church of Scotland; simple courtesy would require that the Church of England promoters consult with their Episcopally governed equivalent in Scotia.

    Another point is this; do the Presbyerians realise that they may have signed up to the catholic premise of recognition of the Real Presence of Christ in the Sacrament of the Holy Communion? Are they happy with that?

    1. Edward Andrews Avatar
      Edward Andrews

      Well actually the Presbyterians believe “Worthy receivers, outwardly partaking of the visible elements, in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally but spiritually, receive and feed upon, Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.” You will see the word real is there. Don’t know what the 39 articles say you believe.
      Those of us who are big on the real presence use the Platonic rather than the Aristotelian understanding of reality.

      1. Father Ron Smith Avatar

        Not believers, then, in con-substantiation? Freely translated as bread and wine ‘together with’ the Body and Blood of Christ? Note, not the more literal trans-substantiation, which would nean the disappearance of the bread and wine. (although as some of my more scientific friends would say, this is a tautology.

        What all must agree on, though, is that some members of the Church of England, and many of its constituent partner Churches of the Anglican Communion, do have a problem with the ‘Real Presence’ – a reality that, for me, and I suspect most Anglican Catholics, means that the substance of the bread and wine consecrated at the Eucharist is truly “The Body and Blood of Christ” in accordance with the dominical instruction: “This IS my Body, my Blood” (Not, you will notice, “this REPRESENTS my Body, my Blood”). ‘A Sacrament is an outward and visible sign of an inward and spiritual grace’ – this saying sums it all up pretty well, I think

        1. Kelvin Avatar

          I think it is time to draw the discussion about the real presence to a close on this comment thread. It is hardly the main point and I’ve never ever known a comment thread about transubstantiation to be constructive.

          Comments on the Columba Declaration welcome. Comments trying to explain what transubstantiation *really* means – not so much.

          1. Edward Andrews Avatar
            Edward Andrews

            Thank you Kelvin. As I see it the C of E has come poaching in your preserves. This is wrong and unhelpful. If there were going to be Anglican/Presbyterian dialogue the SEC should be the lead player. I have my own problems with the declaration as a Member of the Church of Scotland who seeks an end to the United Kingdom. However as a Catholic Christian I am in solidarity with my SEC brothers and sisters who have been left out of the loop. Both the Cof E synod and the Kirk’ General Assembly should reject the document, but I don’t suppose that they will.

  5. Augur Pearce Avatar
    Augur Pearce

    A contribution to the ‘establishment’ discussion: In my book the terms ‘establish’ and ‘Church of England’ both have more than one meaning. ‘Establish’, for example, can mean ‘set up, bring into existence’ (sense E1), or it can mean ‘endow, privilege’ (sense E2).

    Most people who use it of the C of E use it in sense E2, and they understand the C of E (in what I might call sense C3) as an association with its own rules, distinct from the English nation but privileged by law in various ways (with some concomitant obligations).

    In fact I think this describes the C of S position fairly well, but is quite wrong as regards the C of E. The C of E (I contend) is not distinct from the kingdom of England, it is that kingdom ‘wearing its spiritual hat’ (sense C1). England, as church, has various spiritual responsibilities to discharge, and in order to do so, it establishes (=creates; sense E1), by its law, a complex of specialist institutions, offices, rules, and assets which itself becomes known derivatively as the C of E (sense C2).

    One clear example of how the C of E (in sense C1) and the C of S have been differently understood from very early times is found in comparing Richard Hooker’s well-known words ‘There is not any man of the Church of England, but the same man is also a member of the commonwealth, nor any man a member of the commonwealth which is not also of the Church of England…’ with the Church Act 1567, declaring those ‘quha outher gainsayis the word of the Evangell ressavit and apprevit as the heidis of the Confessioun of Faith professit in Parliament of befoir in the yeir of God 1560 … or that refusis the participatioun of the haly sacramentis as thay ar now ministrat, to be na memberis of the said Kirk within this realme now presently professit’.

    The Church of England, in short, is simply England; the Church of Scotland is a privileged sectional group.

    1. Seph Avatar
      Seph

      If this be so, it strikes me as uncomfortably caesaropapist. This may be one of the things that makes me uncomfortable when I am down south and find myself in a C of E church.

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