Tag Archives: preparation

Sermon Logic in a Hyperlink Generation

16 Monday Dec 2013

Posted by in Musings, Views from the Street

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I think I’m noticing something about this generation of sermon-writers: they organize their thought as if they were using hyperlinks. When I challenged a student recently for having fifteen to twenty distinct ideas competing in a sermon, he was shocked. Each time I pointed out how he had either “moved on” to a new thought, or “engaged in circular logic” by coming back to a previously developed thought, or had “created a rabbit trail” by developing an idea with such detail as to lose track of the original thought, he said: “that’s easy to follow, isn’t it?” and “don’t you see that I come back to the main ‘page’? (notice the computer metaphor), or “that’s just a quick definition, right?” When the class was asked whether they could follow all of the nuances of logic in his sermon, remarkably, they got about 60 percent of it (not great, but significantly better than I had expected).

George Miller

In 1956, George Miller conducted what is now a famous (if modestly contested) piece of research and concluded that short-term memory could only handle 7 plus or minus 2 “chunks” of thought at a time (further research suggests that the number should be lower – probably between 3 and 5 “chunks.” The issue at stake here, however, is the status of these “chunks” – whether these chunks of thought have to be completely discrete, and how much inner development is permissible.

And, of course, there is the cognitive science question that professor Miller would have found interesting: Is it possible that computers are changing short-term memory so that “chunks within chunks” are becoming more manageable? And, to push even further into this cognitive science domain: Is it possible that logic is changing? Is linearity absolutely necessary in public speaking? Or, will it be in, say, 50 years?

Of course, I have no answers to such questions. What I do know is that one still has to have identifiable “chunks” that can, in fact, be remembered, and that digression, circularity, rabbit trails, and other forms of circumlocution have a distinct tendency to obfuscate and obscure one’s message – even for hyper-linkers. After all, how many times has each of us begun following hyperlinks and NEVER made it back to the “home page” at all – forgetting the original link in the first place?! Fess up, please.

So how do we decide how far one can “link” within a “chunk” of thought? Is there a time limit? Rhetorical space limit? My hunch is that, as with hyperlinking, the shorter, more direct, and relevant the “trail of links” the better.

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Extemporaneous Preaching and the Art of Improvisation

29 Wednesday May 2013

Posted by in Musings

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The best extemporaneous preachers always acknowledge that extemporaneous does not mean “impromptu.” In fact, in order for the extemporaneous preacher to avoid rambling and loss of focus, more preparation is often called for. Some advocates for extemporaneous preaching prefer to keep the entire text-to-sermon preparation process in the oral domain and never write anything on paper, other than a few “cues” or lead sentences for each block of thought. Others go through the same sermon preparation process that most preachers do, sometimes preparing a completed manuscript, or outline, but opt for an entirely oral delivery that is not memorized, but improvised.

Perhaps the key question that haunts all extemporaneous preachers is “What if I forget!?

forgetfulKirk Byron Jones, in his book The Jazz of Preaching: How to Preach with Great Freedom and Joy, argues that the best way to address this question is through developing one’s skills at improvisation.

Jones notes that the word “improvisation” comes from the Latin words meaning “not provided” or “not foreseen.” In the world of jazz, improvisation means learning to trust the music, remaining open to its nuances and rhythms, and to the directions it might go. The key to good improvisation, according to Jones, is “having more than enough to say.” The jazz musician develops hundreds, even thousands of “riffs” and can employ them in the wink of an eye. This takes lots of practice or “woodshedding.” For the preacher, this means that preparation is hugely important – developing one’s ideas, illustrations, turns of phrase – riffs, if you will, so that one has more than enough to say in the pulpit. Of course, this also means that one must learn to keep this improvisation under control. In most cultural contexts, the sermon cannot become the equivalent of a Grateful Dead or Phish six hour improvisational jam session.

Extemporaneous preaching is not for everyone! For those who value the well turned phrase, or who simply cannot trust their improvisational powers, manuscript preaching is a probably a good idea. If it can be done, however, extemporaneous peaching maximizes rapport with listeners, increases listener participation, and enhances the power of tone and delivery in preaching. It can also help us respond to the immediacy of the situation, shaping our messages, to some extent, “on the spot” as an improvisation between text, theology, and life.

The Frustrated Preacher

01 Friday Mar 2013

Posted by in Views from the Street, Who is this?

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If you’re like me, and many preachers that I have spoken with seem to be, it is common to experience a kind of post partum frustration after the birthing of a sermon on Sunday morning. By Sunday afternoon, we find ourselves second guessing what we have said or the way we said it, and by Sunday evening we begin to wonder whether, in fact, we might not have been better off like St. Francis, delivering our pearls of wisdom to a convocation of the neighborhood pets.

St Francis

What began as a spiritually-charged encounter with God in the throes of sermon preparation and sent us blazing into the pulpit with fire in our bones, feels somehow like a deflated dirigible after 15 minutes of small talk, quick handshakes, fleeting glances, and completely off the wall remarks at the church door.

dirigible

And its not that we haven’t polished the sermon! My goodness. We’ve applied every possible homiletical “best practice,” to our sermonic gem, we’ve practiced until we were about to lose our voice, we’ve used gestures large and small, brilliant changes of vocal intonation, and sparkling nuances here and there. We gave it everything we had. That’s not the issue. We did our best.

And yet, still there’s this nagging frustration. So much talk, and yet we haven’t a clue what it’s all about or what it’s doing. So many incredible, powerful, potentially life-changing words, and yet they seem to us to simply fall to the ground somewhere between the pulpit and the first row of pews.

Over the years, I’ve accommodated myself to this sense of frustration. I think it is natural and normal. The more I think about it, the more I believe that it arises from the reality that every preacher is attempting to do something that is impossible. What we propose to do, to convey a “word from the Lord” is simply a task we’re not equal to. Clay pots, one and all. And so, it is perfectly natural to feel frustrated, even to the point of believing that we are utter and abject failures.

In the last analysis, this frustration is actually a symptom of honesty. And that is a good thing, not a bad thing to experience. We have to be honest with ourselves. Preaching is, ultimately, completely beyond us. We talk and talk and talk, and yet, the things that we point to with our words can only, ultimately, be verified and “proved” by real, lived experience – ours and those who hear us preach.

So, I encourage us not to let the frustration of preaching wear us down. Its an honest emotion. And a theologically sound emotion. We just have to live with it and plough on through.

Collaborative Preaching

01 Monday Oct 2012

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I wrote a little book about “collaborative preaching” some years ago, and have been gratified by the number of folks who have adopted this method, and for all that they have taught me over the years.

Collaborative preaching is preaching that involves an intentional effort to involve others in both sermon brainstorming and feedback.

The Sermon Roundtable. As a collaborative preacher, you will form a small group of lay persons (what I call a “sermon roundtable”), including those from within and outside the church. This group meets each week with you to discuss biblical, theological, and experiential materials for the upcoming sermon.

It is important to keep the group small: usually 3-4 members. It is also important that the group changes regularly – every two to three months – so that an “in-group” dynamic doesn’t take over, and in order to add diversity to the insights that are provided to the preacher.

The Tag-Team Approach. One of the best ways to accomplish this constantly rotating group rhythm is through a “tag-team” approach. Each group member joins for a designated length of time. When a person leaves the group, it is their responsibility to “tag” someone to take their place. The goal is to seek someone who will “shake the group up a bit,” adding a new dimension to the biblical interpretation and theological ideas in the group. This might be someone younger, or older, or of another race or ethnicity, or from outside the church, or of another faith, or of no faith.

Change Group Locations. Another way to add richness to the process is to meet in different social locations so that sermon messages are not constricted by the worldview of your congregation. Sermon brainstorming might take place, for instance, in a public place such as a library or shopping mall, or at a women’s shelter or homeless shelter.

Your Task, Should You Accept It. Your primary task is to begin conversation about the biblical text, and to take careful notes. When you prepare the sermon, you will make use of aspects of both the form and message of the collaborative brainstorming process.

Face-to-Face is Important. Of course, collaboration could make use of technologies such as Facebook, blogs, bulletin boards, etc. But the genius of this method comes, in many respects, from its embodied, face-to-face quality. Much of what you can take into the pulpit comes from actual group dynamics, including bodily postures and attitudes: leaning in, hesitating, following, dodging, getting a footing, interrupting, re-framing, etc. I say more about this in the book.

Why Do It? The goals of this type of preaching are many: educating congregations on what sermons are and how they function in the community, increasing ownership of the ministry of proclamation in the church, teaching the Bible, widening preaching’s audience, promoting a public form of theology in the pulpit, and symbolizing a collaborative form of leadership in the church.

Beyond these goals, those who use this method testify to three surprising results:

1. Sermon preparation time is shorter. You would think just the opposite. If the groups are small and kept to about one hour, it is amazing how many new ideas for preaching can be introduced.

2. It is harder to avoid tough topics and prophetic issues. Again, you’d think just the opposite. But if you lead in a truly open-minded way, people will usually raise the tough issues. Most people want to hear their preacher deal with these topics.

3. Your “authority” in the pulpit will increase. Again, this seems counter-intuitive. But, as Jackson Carroll points out, authority in a late modern context is largely a function of relationships, and this method of preaching builds relationships around the pulpit.

A Couple of Videos. If you are interested in this method, or just want to know more, I’ve prepared a couple of small video presentations about it.