Preaching in A, Insightful, Graduate Level, I

PREACHING

In a, insightful, graduate level, I a book review Preaching Fred Craddock.

Craddock, F. (1985). Preaching. Abingdon Press

Fred B. Craddock's book Preaching is designed to be used as a textbook for seminarians entering the ministry and a guide for preachers currently spreading the gospel. It is intentionally designed to be used simultaneously an inspirational text and a 'nuts and bolts' guide to writing and delivering sermons; it guides students who wish to learn more about the process and encourages preachers to make their current deliveries more effective and resonant with congregants. Even non-preachers could learn from the wisdom Craddock offers in regards to becoming a better listener in church. Preaching is a complex activity, both private and public in nature. Fundamentally, preaching is articulating the views of a faith community as filtered through the perceptions of the preacher (Craddock 1985: 18). Preachers engage in self-disclosure and offer subjective impressions yet they are simultaneously ministers of the Holy Spirit.

Although many people believe that good preachers are born, not made, this perception may arise from the fact that people are seldom called forth to make use of the spoken art in the classroom today: most classes are judged on a purely written basis in a manner that does not prepare students for what they will face when addressing a congregation. The sermons given by the preacher must be tailored to the context in which he preaches: "a sermon is oral communication and the preacher expects both the context and the listeners to bear some of the burdens of the process" (Craddock 1985: 31). Of course, sometimes preachers are asked to preach in non-liturgical settings which require a certain degree of modification on the part of the preacher of his usual approach to account for people who are not members of his faith community and are unfamiliar with scripture. An awareness of the audience with whom he is in conversation with is a fundamental, important component of preaching, just as much as the message the preacher wishes to convey.

Preachers do not need to disdain the familiar -- in fact, preaching should be rooted in the truth of the congregant's immediate experience. But nor should preaching be stale and old: the preacher must begin every new sermon with a certain amount of zeal and fervor, even though he may preach to the same, select audience every week. Taking the simple and the mundane and reconfiguring it so the old, constant eternal truth of the Bible seems new is at the heart of preaching. There should be a sense of discovery and novelty within the fabric of every sermon.

Craddock stresses the importance of a familiarity with speech and communications and he also demands the preacher engage in constant, rigorous self-study of his own beliefs and inclinations to excel. "The right reserved for one's self is to grow, to continue learning and maturing through study, preaching, pastoring, and living one's faith" (Craddock 1985: 65). A good preacher continually modifies his theology, even while staying true to Christ. While the truth may remain constant, human understanding is imperfect, and thus we must continue to reexamine ourselves and our approach to God: a preacher is no different. The preacher must be aware of his prejudices and strengths and understand although he preaches an eternal word, he can be fallible.

Study of scripture and scriptural commentary is necessary as well of theology to hone and refine the character: this comes more easily to others, Craddock grants. While some preachers may take comfort 'hiding' behind their books, others feel that this form of academic devotion takes them away from their flock. Craddock reminds the reader that the relationship the preacher has with studying is actually 'being amongst the flock' and is part of the process of formulating bonds with the congregants. This 'pre-writing' process is just as critical a component of writing the sermon as speaking aloud (Craddock 1985: 72). Study enables preachers to say things that are meaningful and rooted in historical and scriptural truths of a collective memory. These movements of quiet contemplation with theological texts are just as much 'real work' as those spent dwelling in the practical realities of church matters and cannot be shirked. Ideally such daily discipline begins in divinity school, but if it was not fostered there, it must be embraced later in life, particularly because the preacher no longer has the luxury of a teacher forcing him to make time to study and giving out a specific reading list. For Craddock, the academic and the spiritual are fused

As well as giving attention to cultivating the self and the right mindset for the preacher, Craddock's text discusses the listener and his or her context. "The work of interpretation, which is at the heart of arriving at a message, and the work of deciding up a design and movement for framing the message into a sermon are two processes with their own integrity" (Craddock 1985: 85). Although the preacher is the speaker and the oral conveyer of the message, the audience is engaged in a silent conversation with what it hears, agreeing or disagreeing with what is said from the pulpit. The audience members respond and provide silent feedback by conveying or withholding agreement. Just like every preacher is different in his or her response to the same Biblical text, the responses of the various audience members will likewise differ, even if all are hearing the same sermon at the same time.

A congregation will inevitably encompass old and young, male and female, and many different attitudes towards faith, even though all are part of the same community. The preacher must be careful to be mindful of these differences, yet also not inject personal feelings into the sermon of how he regards the individual congregants. Although it is only human to have distinct feelings and preferences, the preacher must not let this get in the way of his ultimate mission. This is important not only so that the preacher does not 'play favorites' but also so that he does not fall into the temptation of trying to ingrate himself unconsciously with the listeners. "Concrete details of experience, circumstance, and relationships, as well as names, faces, and addresses" can be addressed but requires a delicate balance of finesse between acknowledging the particular struggles and needs of congregants and taking the eternal and timeless message the preacher is conveying with great seriousness (Craddock 1985: 90).