{"id":21678,"date":"1997-10-01T00:00:00","date_gmt":"1997-10-01T00:00:00","guid":{"rendered":"https:\/\/www.christianitytoday.com\/pastors\/1997\/10\/01\/article-summaries-7\/"},"modified":"1997-10-01T00:00:00","modified_gmt":"1997-10-01T00:00:00","slug":"article-summaries-7","status":"publish","type":"post","link":"https:\/\/www.christianitytoday.com\/pastors\/content\/article-summaries-7\/","title":{"rendered":"Article Summaries"},"content":{"rendered":"

\nAs a service, Leadership<\/em> offers summaries\nof all articles three pages or longer, so you can:\n<\/p>

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    \n

    THE HERESY OF APPLICATION<\/a> (p. 20)
    \n Haddon Robinson, professor of preaching at Gordon-Conwell Theological Seminary,\n explains how to keep error from creeping in to application.\n<\/p>\n\n<\/blockquote>

    You’ve said that more heresy is preached in application than in Bible\nexegesis. Why?<\/p>

    \nPreachers want to be faithful to the Scriptures, and going through seminary,\nthey have learned exegesis. But they may not have learned how to make the\njourney from the biblical text to the modern world. They get out of seminary\nand realize the preacher’s question is application: <\/em>How do you take\nthis text and determine what it means for this audience?\n\nSometimes we apply the text in ways that would make the biblical writer say,\n“Wait a minute, I wasn’t doing that.”\n<\/p>

    What makes Bible application so prone to error?<\/p>

    \nIn application we take what we believe is the truth of the eternal God, which\nwas given in a particular time and place and situation, and apply it to people\nin the modern world who live in another time, another place, and a very different\nsituation. That is harder than it appears.\n<\/p>

    Let’s say you know a passage can’t be applied in literal terms today.\nHow do you determine how to apply it?<\/p>

    \nOne thing I always do with a passage is abstract up to God. Every passage\nhas a vision of God, such as God as Creator or Sustainer.\n\nSecond I ask, “What is the depravity factor? What in humanity rebels against\nthat vision of God?”\n\nThese two questions are a helpful clue in application because God remains\nthe same, and human depravity remains the same.<\/p>

    \n

    FREEDOM FROM LESS-THAN-PERFECT\n MOTIVES<\/a> (p. 28)
    \n Whether or not our motivations are wholly pure, we’re called upon to preach.\n Craig Brian Larson, pastor of Lake Shore Assembly of God in Chicago, explains\n how to avoid a sense of condemnation.\n<\/p>\n\n<\/blockquote>

    \nDuring my preaching ministry, each of the following motivations has passed\nthrough my mind: The desire to entertain for the sake of my own popularity.\nThe desire to impress others. The desire to lay the stepping stones for moving\nto a larger church.<\/p>

    \nHow do I avoid a lingering sense of condemnation in my battle for a pure\nheart? The answer for me lies in three assumptions.<\/p>

    I have variable motives more often than mixed motives.<\/h2>

    The\nterm mixed motives suggests that fallen motives energize everything I do.\nBut my motives are really variable<\/em>. Usually I preach from a pure heart.\nA selfish desire surfaces now and then, but I recognize it, realign my thoughts,\nand return to noble motives.<\/p>

    Overlapping interests are not mixed motives.<\/h2>

    Paul taught the\nCorinthians, “Do not muzzle an ox while it is treading out the grain” (1\nCor. 9:9-10). Apparently God approves if complementary interests not only\noccur to me but even motivate me. I can preach both to glorify God and to\npay the bills.<\/p>

    God is bigger than my small motivations<\/h2>

    God can use even wrongly\nmotivated preachers, as Paul told the Philippians in chapter 1. My struggle\nwith wrong motivations does not mean all is lost.<\/p>

    \nHow do I best correct my motives that are truly wrong? Not through blinders\n(acting as though my motives are always pure) or obsession (attacking the\ndirt in my soul until I focus too much on my sin and too little on Christ).<\/p>

    \nThe answer is balance. My name is Brian, and I am a sinner saved by grace.\nI will combat fallen motives until this life ends. I am sensitive to my motives,\nand when they veer from kingdom purposes, I will repent. Although I am imperfect,\nChrist has called me to preach, and he will work through me as I depend on\nhim. God’s Word is stronger than my weakness.<\/p>

    \n

    BEFORE YOU PREACH<\/a> (p. 35)
    Preaching Today <\/em>editor Ed Rowell offers questions to ask now that\n may save a sermon later.\n<\/p>\n\n<\/blockquote>

    \nI ask these questions to give the sermon focus<\/em>:<\/p>

      \n
    1. \n In one sentence, what is this sermon about?<\/li>\n
    2. \n What theological category would this fit under?<\/li>\n
    3. \n What do I want my listeners to know?<\/li>\n
    4. \n What do I want them to do?<\/li>\n
    5. \n What do I want them to become?<\/li>\n
    6. \n How does this sermon fit with the larger vision?<\/li>\n\n<\/ol>

      \nTwo questions help me make the sermon relevant:<\/p>

        \n
      1. \n So what? That is the relentless question of pragmatists.<\/li>\n
      2. \n Oh really? Many people are conditioned by life to discount every promise\n they hear by about 90 percent.<\/li>\n\n<\/ol>

        \nSeveral other questions help me preach with passion:<\/p>

          \n
        1. \n Do I believe this message will make a difference?<\/li>\n
        2. \n Has this sermon made a difference in my life this week?<\/li>\n
        3. \n Have I earnestly prayed for God to speak through me?<\/li>\n
        4. \n Have I used the material of others inappropriately?<\/li>\n
        5. \n Have I tried to make myself look better than I am?<\/li>\n
        6. \n Will my listeners know I care about them?<\/li>\n\n<\/ol>
          \n

          PREACHING HELL IN A TOLERANT AGE<\/a>\n (p. 42)
          \n Tim Keller, pastor of Redeemer Presbyterian Church in New York City, shares\n how to bring up the cheery subject of eternal damnation.\n<\/p>\n\n<\/blockquote>

          \n“I cannot reconcile the very idea of hell with a loving God.” This may be\nthe main objection contemporary secular people make to the Christian message.\nBut to preach the good news, we must preach the bad. How?<\/p>

          Preaching to traditionalists<\/h2>

          People from traditional cultures\nand mindsets tend to have (a) a belief in God, and (b) a strong sense of\nmoral absolutes and the obligation to be good. Traditionalists are motivated\ntoward God by the idea of punishment in hell.<\/p>

          \nBut traditionalists may respond to the gospel only out of fear of hell, unless\nI show them Jesus experienced hell for them. This must be held up until they\nare attracted to Christ for the beauty of the costly love of what he did.<\/p>

          Preaching to postmoderns<\/h2>

          People with more secular and postmodern\nmindsets tend to have (a) only a vague belief in the divine, if at all, and\n(b) little sense of moral absolutes, but rather a sense they need to be true\nto their dreams. Here are four arguments I make in preaching hell to them.<\/p>

          Sin is slavery<\/h2>

          When sin is seen as slavery, and hell as the\nfreely chosen, eternal skid row of the universe, hell becomes much more\ncomprehensible to contemporary secular people.<\/p>

          Hell is less exclusive than so-called tolerance<\/h2>

          The apparently\ninclusive approach is really quite exclusive. It says, “The good people can\nfind God, and the bad people do not,” which excludes moral failures.<\/p>

          \nThe gospel is also exclusive, but a more inclusive exclusivity. It says,\n“It doesn’t matter who you are or what you’ve done. You can be welcomed and\nembraced fully and instantly through Christ.”<\/p>

          Christianity is more personal.<\/h2>

          The postmodern “sensitive” approach\nto the subject of hell is quite impersonal. To say that any good person can\nfind God is to create a religion without tears, without experience, without\ncontact.<\/p>

          There is no love without wrath<\/h2>

          But a wrathless God cannot\nbe a loving God. Any loving person is filled with wrath when someone he or\nshe loves is ravaged.<\/p>

          \nIt is only because of the doctrine of judgment and hell that Jesus’ proclamation\nof grace and love are so brilliant and astounding.<\/p>

          \n

          MY UM, UM, ANNOYING PULPIT MANNERISMS<\/a>\n (p. 49)
          \n Kenneth Quick, pastor of Parkway Bible Church in Scarborough, Ontario, explains\n how he overcame them.\n<\/p>\n\n<\/blockquote>

          \nLike static on the telephone line, annoying pulpit mannerisms can make hearing\nthe message difficult. To identify annoying preaching mannerisms:<\/p>

          Listen to yourself on tape<\/h2>

          I noticed I felt the need to fill\nevery empty space with sound, a common distracting mannerism.<\/p>

          Use anonymous questionnaires<\/h2>

          I ask for an honest response\nto a series of questions: are there any distracting mannerisms that bother\nyou?<\/p>

          \nTo eliminate a mannerism, I focus on one per month. I have done everything\nfrom videotaping my sermon, asking people to evaluate me for improvement,\nand putting reminders on the pulpit.<\/p>

          \n

          FROM B.C.TO 11 a.m.\n <\/a>(p. 52)
          \n Steven D. Mathewson, pastor of Dry Creek Bible Church in Belgrade, Montana,\n describes how to preach an Old Testament narrative.\n<\/p>\n\n<\/blockquote>

          Identify the author’s intent<\/h2>

          Old Testament narratives communicate\ntruth differently than do letters or poems. Literary components help me identify\nthe author’s intent:<\/p>

          Plot<\/h2>

          . Generally, plots unfold like this: (1) Background, (2) Crisis, (3) Resolution, and (4) Conclusion. A story’s central idea is usually in the interplay between the crisis and resolution.<\/p>

          Pace<\/h2>

          Helps me see where the writer places emphasis, creates suspense,\nor wants to determine my attitude.<\/p>

          Dialogue<\/h2>

          The primary place to look for meaning in the story is in the characters’ statements.<\/p>

          Development of characters<\/h2>

          Literary scholars identify protagonists (central characters), antagonists (forces arrayed against central characters),\nand foils (characters who heighten the central character by providing a contrast\nor parallel).<\/p>

          Details<\/h2>

          Hebrew stories are lean, so details usually fore-shadow drama.<\/p>

          Preach the whole story.<\/h2>

          The block of narrative must be large\nenough to possess a background, crisis, and resolution.<\/p>

          Select a vantage point<\/h2>

          The most common method is to tell the\nstory as a narrator. Another is to tell the story through the eyes of a\ncharacter.<\/p>

          Build the outline from the story<\/h2>

          Instead of proceeding from\none theological concept to another—from point one to point two—a narrative\nsermon unfolds in a series of moves. Here are three ways to build a narrative\noutline:<\/p>

          \n1. Cue off the story’s crisis and resolution.<\/p>

          \n2. Cue off the scenes of the story.<\/p>

          \n3. Switch from story to idea to story. The first half proceeds inductively\nto the big idea; the second half proceeds deductively and develops the idea.<\/p>

          Include details<\/h2>

          Sermons on biblical narrative hinge on the\npreacher’s ability to present the scenes of a story in vivid color.<\/p>

          \n

          PREACHING THE PROPHETS WITH HONOR <\/a>(p.\n 57)
          \n Elizabeth Achtemeier, recently retired adjunct professor of Bible and homiletics\n at Union Seminary in Richmond, Virginia, explains how to preach these overlooked\n books.\n<\/p>\n\n<\/blockquote>

          \nHere are four qualities of the prophets—qualities needed in any sermon we\npreach from the prophets.<\/p>

          The prophet loves God’s people<\/h2>

          The stereotype of prophetic\npreaching is making judgments and castigating people’s sins. But the prophets\nall proclaim salvation as well.<\/p>

          The prophet points out God at work<\/h2>

          The primary function of\nthe prophet in Israel was to illumine where and when God was at work in his\nworld. Prophetic preaching points every simple event to its deeper relation\nto the will of God.<\/p>

          The prophet cannot be claimed by any group<\/h2>

          We must abandon\nour attempts to identify the prophets’ proclamations with one of our social\nprograms or sets of ethical principles.<\/p>

          The prophet calls for communion with God<\/h2>

          The call for a living\nrelationship with God is the central demand of the prophetic literature,\nand it is, therefore, the key for all attempts to preach from the prophets’\nwritings.<\/p>

          \n

          THE EVER-MORE-DIFFICULT MARRIAGE\n SERMON<\/a> (p. 60)
          \n Bob Russell, minister of Southeast Christian Church in Louisville, explains\n how to preach graciously about lifelong commitment in an age of divorce and\n remarriage.\n<\/p>\n\n<\/blockquote>

          \nMost people want help with their marriage, even when they believe there’s\nnothing more to do. Here are some principles I’ve found helpful in speaking\nredemptively on the topic:<\/p>

          Use positive examples, without glamorizing<\/h2>

          I hold up successful\nmarriages as examples, without overglamorizing marriage.<\/p>

          Include everyone<\/h2>

          When preaching about marriage, it’s easy\nto make certain people feel excluded. So I listen to people who have experienced\nwhat I have not—divorce, singleness, abuse, or whatever. I also include\nspecific, one-line references to those situations. People need to know that\nI know they are present, and that the message is for them too.<\/p>

          Balance hero and goat<\/h2>

          I balance my use of illustrations in\nwhich I’m the hero or our family is ideal, with illustrations that show me\nas the goat or that highlight our struggles.<\/p>

          Bring up sex—discreetly<\/h2>

          When anyone begins to talk about\nproblems, needs, and expectations in marriage, sex always is at the top of\nthe list. Yet I’m more discreet about how I discuss sex than I was fifteen\nyears ago. Back then I might have used the word intercourse in a sermon.\nNow I use the word intimacy.<\/p>

          Point to practical help<\/h2>

          Many people need additional, practical\nassistance following the sermon.<\/p>

          \n

          CREATING A SINGLES-FRIENDLY SERMON<\/a>\n (p.65)
          \n Susan Maycinik, editor of Discipleship Journal, gives insights on how to\n preach to 40 percent of today’s adults.\n<\/p>\n\n<\/blockquote>

          \nFor me and for many singles I’ve talked to, Sunday morning can be the loneliest\ntime of the week. Sermons, announcements, even the way classes are structured\ncan communicate we’re not part of the program.<\/p>

          \nYet singles are the fastest-growing population group. How can you welcome\nsingle adults?<\/p>

          Listen and ask questions<\/h2>

          Seek out people of different ages\nwho are single for different reasons. The issues and needs important to a\n23-year-old who’s never married can be vastly different from those of a\nstill-single 39-year-old, or of someone whose marriage ended in divorce,\nor of a widow.<\/p>

          Use language carefully<\/h2>

          A simple change in wording can draw\nimmense gratitude from your single members. For example, refer to “roommates\nand friends” as well as “spouses and children.”<\/p>

          Keep statements biblical<\/h2>

          The Bible honors marriage, but it\ngives an equal (or arguably, higher) place to the single life.<\/p>

          Choose topics for all<\/h2>

          Most singles expect to hear a\nfamily-oriented sermon now and then, but a five-week or three-month series\non marriage and family issues gives singles the message: “This church is\nnot for you.”<\/p>

          \nAs a single adult, I have seen that what my pastor communicates about marriage\nand singleness can profoundly affect how I see myself.<\/p>

          \n

          AFTER A SUICIDE<\/a> (p. 84)
          \n In this Leadership<\/em> Classic, Randy Christian, pastor of adult education\n and families at Beaverton (Oregon) Christian Church, writes of the best way\n to serve those left behind.\n<\/p>\n\n<\/blockquote>

          \nWhen suicide strikes, the survivors often find that few friends are able\nor willing to help. We can have a tremendous ministry to those left behind.<\/p>

          Being honest with painful facts<\/h2>

          This starts with speaking\nplainly, saying “suicide” instead of euphemisms like “the unfortunate incident.”\nGrieving can’t be completed, and healing can’t come, if dishonesty takes\nover.<\/p>

          Accepting “outrageous” feelings<\/h2>

          We must not short-circuit\nsurvivors’ feelings, no matter how objectionable. The question is not whether\npeople should have these feelings. The question is this: What feelings are\nthere, and what is the healthiest way to express them?<\/p>

          Leaving judgment to a higher court<\/h2>

          By refusing to pass judgment\non the one who committed suicide—even when the bereaved want such a judgment—we\nencourage the survivors to leave judgment in God’s hands.<\/p>

          Replacing rejection with acceptance<\/h2>

          A police chaplain met\nwith a young woman whose husband had killed himself while arguing with her.\nShe felt so rejected that she believed she was the most worthless person\nalive. The chaplain sat with her for hours and called her the next day. By\nhis words and actions he was saying, “God accepts you.”<\/p>

          Remembering the power of presence<\/h2>

          The temptation is to think\nwe must have exactly the right words. It helps to realize the value of simply\nbeing there. I purposely allow a period of silence.<\/p>

          Pointing to forgiveness<\/h2>

          Two kinds of forgiveness may be needed.\nThe first involves the survivor who feels somehow responsible for the suicide.\nA second kind of forgiveness is the ability to forgive the person who committed\nsuicide.<\/p>

          \nStanding with those who have experienced the pain of suicide is a special\nopportunity to serve. To them we represent God, and they usually take seriously\nour ambassadorship. That does not require perfect performance on our part.<\/p>

          \n

          RADICAL MINISTRY IN RAW\n SURROUNDINGS<\/a>(p. 94)
          \n In this photo essay, Nancy Pastor follows a ministry couple as they take\n the Homeless Church Bus into San Francisco’s warehouse district.\n<\/p>\n\n<\/blockquote>

          \n

          TRUST WITHOUT UNDERSTANDING<\/a> (p.\n 106)
          \n Bill Oudemolen, pastor of Foothills Bible Church in Littleton, Colorado,\n shares the story of his wife’s struggle with infertility and Chronic Fatigue\n Syndrome—and how they learned to depend on God.\n<\/p>\n\n<\/blockquote>

          \n

          OPERATION COURAGE<\/a> (p. 112)
          \n General (Ret.) H. Norman Schwarzkopf explains how to lead when the going\n gets tough.\n<\/p>\n\n<\/blockquote>

          In a time of crisis, how much should a leader mask his or her own\nfear?<\/p>

          \nFear is a natural defense mechanism that sharpens your senses and your wits.\nThere’s no reason to hide your fear if it’s rational. What you do need to\nguard against is allowing fear to paralyze you or cause you to react\nirrationally.\n\nLeaders must demonstrate that they understand the danger and are in command\nof the situation. The right attitude is, “We will face that which is causing\nour fear and prevail.”\n<\/p>

          How can a leader instill confidence in people facing a fearful\nsituation?<\/p>

          \nFirst, focus on your strengths. Second, you must somehow impart faith to\nthe people you are leading; faith in you as a leader, but also faith in the\ncause. Then they must have faith in themselves. And, of course, faith in\nthe Lord—for if the cause is indeed just, he will ultimately prevail.\n<\/p>

          What are the essential qualities of courageous leadership?<\/p>

          \nCharacter is the fundamental attribute of all great leaders. Competence is\nimportant, certainly, but if you had to sacrifice one, you would give up\ncompetence before character.\n<\/p>

          1997 by the author or Christianity Today\/Leadership<\/em> Journal. For reprint information call 630-260-6200 or contact us<\/a><\/p>","protected":false},"excerpt":{"rendered":"

          As a service, Leadership offers summaries of all articles three pages or longer, so you can: THE HERESY OF APPLICATION (p. 20) Haddon Robinson, professor of preaching at Gordon-Conwell Theological Seminary, explains how to keep error from creeping in to application. You’ve said that more heresy is preached in application than in Bible exegesis. Why? Read more…<\/a><\/p>\n","protected":false},"author":30,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"tax_ctp_authors":[],"tax_ctp_books":[],"tax_ctp_categories":[142],"tax_ctp_field_guide_subcategory":[],"tax_ctp_field_guides":[],"tax_ctp_format":[131],"tax_ctp_multimedia":[],"tax_ctp_point_editor":[],"tax_publications":[653,654,156],"tax_ctp_tags":[3641,3666,3701,3716,3726,4425,4498,4662,4688],"tax_ctp_topics":[],"class_list":["post-21678","post","type-post","status-publish","format-standard","hentry","tax_publications-1997-leadership-journal","tax_publications-fall_1997-leadership-journal","tax_publications-leadership-journal","tax_ctp_tags-communication","tax_ctp_tags-conflict","tax_ctp_tags-courage","tax_ctp_tags-crisis","tax_ctp_tags-culture","tax_ctp_tags-marriage","tax_ctp_tags-motivation","tax_ctp_tags-pop-culture","tax_ctp_tags-preaching"],"acf":{"scripture_references":null},"yoast_head":"\nArticle 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