Christ Centered Preaching Book Analysis

In the second edition to Christ-Centered Preaching: Redeeming the Expository Sermon, Bryan Chapell provides a guide to expository preaching based on the fundamental principle that the purpose of preaching is to promote union with Christ. According to Chapell, union with Christ has personal, community, and theological or cosmological implications. The second edition to the Chapell text includes several amendments and additions, encouraging libraries to stock both copies. Moreover, the author outlines some thematic changes to the second edition including greater explication of what Chapell (2005) calls the Fallen Condition Focus, or FCF (p. 14). While it may seem obvious that the FCF is the central story of Christ, redemption and resurrection need to remain the core focus of preaching. Preaching is also need-based, according to Chapell (2005), offering specific solutions to individual dilemmas while also offering a spiritual solution to all human problems. All themes common in preaching, from gratitude to obedience, need to be framed in terms of the Fallen Condition. Even expository sermons, the focal point of Christ-Centered Preaching, need to revolve around the central tenet of Christ’s redemptive message. In other words, Christ-Centered Preaching suggests all expository sermons be distilled to offer the essence of FCF. Chapell (2005) also argues for the reintroduction of authority into expository sermons, not just to eliminate ambiguity or moral relativism but also to avoid the pitfalls of subjectivity and outright incorrect interpretations of Biblical truths.

There are two prefaces to the second edition of Christ-Centered Preaching. In the preface to the first edition, Chapell (2005) offers an explanation of the two main themes of authority and redemption. Authority refers to the righteousness of scripture, as Chapell (2005) warns preachers against the secularization of Christian messages. Redemption refers to the FCF. Sermons can provide the guidelines for overcoming sin and receiving Christ’s redemptive message. The preface to the second edition includes references to addendums, and stresses more the importance of the Fallen Condition Focus. The list of Tables refers to terms from the Old and New Testaments, analyses of sermon introductions, and original language grammars. Lexical aids and study bible lists are also included, as are bible dictionaries. These lists provide further reference materials for readers. After the lists of figures and tables and also the brief Acknowledgements section, the meat of Christ-Centered Preaching begins. Christ-Centered Preaching is divided into three main parts, and also includes extensive Appendices that alone comprise about 50 pages of text including sample sermons and funeral messages that can be used for practical purposes. Christ-Centered Preaching also includes an index and bibliographic material, as the text is substantially researched.
Part One is entitled “Principles for Expository Preaching,” and the goal of the section is to establish the scriptural foundations for the importance of preaching, but also the substantive content of preaching. Here, the author discusses the nobility of preaching and the power of the spoken word in communicating Christ’s message: both of which have scriptural roots. Preaching is a noble cause and calling, an exalted role but one that should not intimidate anyone who is called to communicate the word of God. The author delves into the theological meaning of the Word of God, from the first few passages of Genesis onto the New Testament. God uses the Greek term Logos to refer to His son, and therefore presents Christ as the manifest Word of God. Words have power, the power to communicate God’s message in ways that cannot be achieved by other means. Words make God real, making preaching a divine and necessary act. Chapell (2005) also differentiates between Logos, as the manifestation of God in Christ, and logos, which is the message or spoken word cloaked in human languages (p. 28). In accordance with the FCF theme, the author also shows how the word of God—as both logos and Logos—is redemptive in nature. Christ redeems, and the preacher uses the spoken word to communicate the message of redemption. Chapell (2005) also discusses the effectiveness of testimony, with scriptural supports. An expository sermon is not just a testimonial, though, but a thorough explication of scripture. By focusing on a specific Biblical passage, an expository sermon reveals the word of God in explicit and implicit ways, without straying from the core spiritual messages embedded in the text. In other words, expository preaching is authoritative. A few concluding sections address the function of ethos in rhetorical strategies used in preaching. Ethos refers to the character of the preacher as well as grace, which is exuded in the sermon. A sermon should never be based around a personal message, but personal messages and the ethos of the preacher can help deliver the meaning of the scriptural passage.
Because preaching is rhetorical in nature, Chapell (2005) outlines the three primary elements of classical rhetoric: pathos, ethos, and logos. Logos is of course the verbal content of the sermon, which is brought to life by the pathos or emotional power imparted by the speaker. Ethos is the character and credibility of the preacher, a critical component of every sermon. Good expository preaching aligns pathos, ethos, and logos, as the preacher transmits the Bible passage into a language the audience understands, relates to, and takes action on in their lives. Integral to preaching with character and credibility is the principle of guarding against pride and other barriers to communication. Chapell (2005) also refers to the components of exposition, to introduce readers to the priority of the Bible. The most important aspect of expository preaching is faithfulness to scripture.
Part Two of Christ-Centered Preaching is entitled “Preparation of Expository Sermons.” Divided into several sub-sections, this chapter covers the structure, outline, process, and patterns of sermon crafting. The author uses the metaphor of the labyrinth to show how a sermon can provide a direct and clear pathway to the truth, and that illuminating that path is one of the preacher’s roles. Road maps are helpful during the preparatory stage of preaching. To create an effective road map that helps guide a congregation, a preacher can rely on six critical questions. The questions are not designed to restrict the content of the sermon, but rather to help keep the sermon on course. All six questions help the preacher remain focused on the expository message within the FCF framework, to prevent unnecessary distractions, and to retain the authoritative message of the Bible. Naturally, the first three questions are related to the meaning of the text. Answering these three questions requires a substantial amount of research, including referring to correspondences, dictionaries, and other reference material. What does the text mean, how do I know what it means, and what caused the text to be written are the three central questions posed at this point (Chapell, 2005, p. 104). After answering these three questions, the preacher is armed with the preliminary information from which to base the sermon. The preacher should not take for granted familiarity with a favorite Biblical passage. Rather, an expository sermon requires more in-depth and objective research, analysis, and explication of the text.
The next three questions are related to how the preacher will relate, translate, and deliver that message to the audience. Answering these three questions will help bridge the gap between the Biblical world in which the text was written, and the contemporary world in which the audience dwells. The sermon is not just about what the Bible says, but how it applies to audiences now. Whereas the first three questions are like summaries or concrete observations of the source text, the second three questions are about meaning. The preacher might want to know why the passage might have been written in Biblical times first, to find universal clues to human behavior and society. Alternatively, the preacher might realize that the passage has a different meaning in different contexts. Locating the meaning of the passage within the FCF framework is simple: as the preacher retains a spiritual and theological focus for the sermon. When answering the second set of questions during sermon preparation, the preacher also figures out what language can be used to deliver the message, and how to instruct the congregation about the truths embedded in the text. The language in which the Bible was written might not be immediately meaningful to the congregation, which is why the preacher serves as a translator of sorts. When the preacher is able to discern the kernels of truth within the selected Biblical passage, it becomes easier to deliver that message using modern metaphors. Of course, the preacher needs to be careful to avoid oversimplification, misinterpretation, or secularization of the message. As Chapell (2005) stresses, the preacher needs to retain the authority of the source text, and also deliver the message within the framework of redemption.
Also in Part Two, Chapell (2005) provides four necessary steps in sermon preparation. These steps are not necessarily followed in order, but all four remain necessary during the sermon preparation process. The first step is observation of the text: close readings and substantial investigation of linguistic and historical analyses. The second step is interrogation. Interrogation is the main component of exposition, as the preacher engages the text to distill its essential meaning. Here, exegesis is the main function and skill the preacher must have. Exegesis entails looking up as many explications of the passage as possible, with the best exegeses performed by Biblical scholars familiar with source languages. Even when the preacher is unfamiliar with source languages, it is possible to locate Biblical exegeses on each passage for preparing an expository sermon. Grammar, mechanics, and correspondences will also help enhance the process of interrogation. The next step is relating. After the hard work of exegesis is complete, the preacher takes a step back from the research to digest all that has been learned. Then, the preacher knows how that passage relates to the congregation, to current events, or to any pertinent issue. Each sermon will have a different function or message, depending on the source text but also on the context in which it is delivered. Finally, the fourth step in preparing a sermon is organization. As mundane as the step sounds, organizing the material for the sermon is what transforms a cacophony of information into a harmony of truth and understanding. Sequence, order, and structural cohesion help keep the sermon on course, helping the audience to maintain attention. The preacher needs to cover all the essential thematic ground of the passage within a tight time frame; only an outline can help the preacher to communicate the passage and light the way.
The structure of an expository sermon is similar to that of an expository essay. An expository sermon has an introduction, a body, a conclusion, and a guiding argument or thesis. The introduction can include a formal proposition that addresses the truth of the passage, or an informal introduction framing the goal of the sermon. The preacher always knows that the sermon’s introduction needs to speak to the condition of fallenness, to sin and to the daily struggle to overcome it through faith. The body of the sermon covers the redemptive message of God as it is delivered in the specific passage. As Chapell (2005) points out, the body of the sermon therefore provides instructions as to how God offers methods of achieving spiritual wholeness or redemption. Illustrations, examples, metaphors, and other rhetorical tools can be used to communicate God’s prescription for healing. Finally, the conclusion of a sermon is the clincher, driving home the essential truths of the passage while inspiring the audience to take action. An effective conclusion to an expository sermon has both rational and emotional content, leaving the audience with a sense of closure that wraps up the meaning and message of the text.
The preacher also relates the message of the source text to the audience, adding nuance and analysis. Effective sermon delivery also requires the use of transitions to link distinct parts of the sermon with one another, creating a cohesive whole. Chapell (2005) offers diagrams and flow charts to help readers visualize the structure a sermon may take. Part Two of Christ-Centered Preaching is pragmatic, helping demystify the process of writing and composing effective expository sermons for any situation. On the other hand, Part Three of the book shifts to the central theme of the Fallen Condition Focus. Called “A Theology of Christ-Centered Messages,” Part Three of Chapell’s (2005) book addresses the meaning and purpose of redemptive messages, and how to make any sermon redemptive in nature and function. All sermons reveal the truth of the Bible, showing how an age-old, timeless text retains universal messages. Likewise, all sermons show how the Bible is applicable and relevant to the contemporary world. Given how easy it can be to read the Bible as a relic, the preacher is endowed with a tremendous responsibility of keeping scripture alive.
Guiding questions for creating the FCF framework in an expository sermon all relate to the universality of sin and redemption. Questions include what the text actually says, what concern the text addresses, and what listeners have in common with the audience for whom the original text was written. All of these questions relate to finding the universal message, anchoring the text in the present moment. In fact, Chapell (2005) points out that many New Testament parables and passages draw from Old Testament messages. The act of modernizing universal and timeless truths is one of the functions of the Bible already. Preaching continues the tradition and obligation of bringing God’s message to life through the power of words. Each generation needs new ways of relating to timeless truths. The meaning of the passage never changes, but the language used to deliver it might. According to Chapell (2005), every passage of the Bible has a message of redemption referring to the fallen condition of humanity and how to overcome that fallen condition through faith. God communicates the reality of sin, as well as warning, diagnosis, and treatment through glorification. Until the fallen condition is fully ascertained, it is impossible to understand the universal message of any Biblical passage. Even when there are additional messages related to ethics or any other universal truth, the fallen condition remains the main reason for preaching. No expository sermon can be meaningful or effective unless it speaks to the fallen condition and the redemptive power of Christ.
Many preachers might not know how to decipher the redemptive messages or signals in every biblical passages. Chapell (2005) addresses this issue in Part Three by showing how to shift focus from the fallen condition, or the negative situations in human reality, towards the positive power of redemption. First focus on the negative, or the problem that needs solving, and then shift towards the solution—just as a patient first approaches the doctor with the disease. The doctor needs to diagnose the problem, and then offer step-by-step solutions based on evidence. In the same way, a preacher identifies universal problems in the fallen state of humanity, relevant to the community or current events. Then, the preacher uses scripture to show how God would have us go about resolving that problem. Chapell (2005) also warns against un-Christian messages, or “sub-Christian messages” that divert audience attention away from the fallen state (p. 273). Essentially un-Christian in nature, false sermons are heretical because they do not uncover the redemptive meaning in every Biblical passage. To be Christ-centered in preaching means to always, without fail and with deep commitment, locate and communicate the redemptive message. A preacher who is Christ-centered does not design expository sermons around Old Testament passages unless a redemptive message of Christ can be summarily located. An effective preacher knows that no text exists in isolation from other texts, and that all Biblical passages are connected to God’s wider message of redemption.
Biblical theology is a primary focus of Part Three of Christ-Centered Preaching. Using the tools of exegesis, biblical theology is a branch of bible study that focuses on the overarching themes in scripture. To create a Christ-centered sermon within the FCF, the preacher uses biblical theological approaches such as recognizing the progressive nature of God’s revelation. There are no contradictions in scripture. Each passage builds upon and substantiates every other passage to create an organic whole. God reveals Himself through scripture in meaningful ways, and although an expository sermon focuses on one aspect of God’s message, no passage stands fully alone. The Biblical theological approach is holistic, based on the central theme of redemption. Moreover, redemption is active. The function of preaching is to show how God acts in the world, and also to stimulate redemptive action. All scripture and all preaching equates to God’s in action in the world. Having said this, Chapell (2005) stresses the importance of remaining authoritative and loyal to the text. The Bible is “not a self-help book,” but a guide to Christ (p. 277). The sermon needs to remain Christ-centric, not humanistic. The apostles reiterated the importance of Christocentricness in their own preaching, which is why all preaching must remain connected to this essential truth. Remaining fair to the text requires the preacher to do many things at once, including directly disclosing the text.
Expository approaches include text disclosure, type disclosure, and context disclosure. Context disclosure helps to reveal the Christological message even in passages that do not directly deal with the life of Jesus. Text disclosure, on the other hand, does reveal the concrete messages of Christ, such as the miracles or any other clear message about redemption. Type disclosure refers to the way a preacher can unify themes from multiple texts. The four redemptive focal points of a text may relate to the predictive work of Christ, the preparatory work of Christ, the reflective work of Christ, and the resultant work of Christ. The predictive work of Christ refers to the messianic message and prophecy. The preparatory work of Christ refers to how people can prepare themselves to receive the word of God and be prepared for redemption. The reflective work of Christ helps one locate the redemptive message in a truthful and earnest manner, and the resultant work focuses on outcomes. All expository sermons can and should remain Christ-centered.
Personal Reflection
Because Christ-Centered Preaching offers an abundance of information about expository preaching, it is extremely helpful for any student of the Bible and especially for those preparing for the ministry. This book offers practical and theoretical tips, helping students to focus on the purpose of preaching but also to understand more about how to structure and prepare a sermon. For example, it is useful to know how to properly investigate the Biblical passage and outline it before delivering a sermon. As this book is different from other books on the subject of expository preaching, it can be helpful to read it alongside other work. Few authors are as conscious of the need to frame all sermons around the fundamental message of the fallen state of humanity plus the Biblical message and truth of redemption through Christ. Although it does not offer the specific tools whereby an aspiring preacher can develop the rhetorical skills needed to be effective on the pulpit, Chapell’s (2005) book is remarkably complete and authoritative.












References

Chapell, B. (2005). Christ-Centered Preaching: Redeeming the Expository Sermon. Grand Rapids, MI: Baker Academic.