Problems and Limitations of the
Traditional "Sermon" Concept
By Darryl M. Erkel
Note by Dave of TruthForFree.com: The following article was posted on the original TruthForFree.com website several years ago. It presents some excellent points related to the problems inherent to the traditional sermon concept, however, my personal conviction is one of minor disagreement with the author on the points concerning the opinion that Paul is defined as a "church planter" in Scripture or that a pastor is presented as a "stationary figure" in a local church assembly (i.e. religious organization). It is my opinion that both of these concepts are borrowed largely from tradition and not expressly Scripture. That having been said, the article still makes some fantastic observations that will likely prove beneficial to any gathering of Jesus followers who take note of the biblical example. As with all things, the reader is encouraged to search the Scriptures and make his/her own conclusion based on prayer, conscience and study of the Word of God. God bless!
It must be said at the outset that I am not against sound, biblical and doctrinal teaching within the assembly of believers. The New Testament is very clear on the need for instruction from elders and gifted teachers (Acts 13:1; 1 Thessalonians 5:12; 1 Timothy 3:2; 4:6,13,16; 5:17; 2 Timothy 1:13; 4:2; Titus 1:9). Moreover, I do not oppose diligent study, preparation, and learning skills which help one to be a more effective teacher (2 Timothy 2:15). Thus, to question the "sermon" concept should not be equated with the mistaken notion that we do not need teaching or teachers within our churches. There are, however, some inherent problems and limitations with the "sermon" idea. The following is a brief examination of some of those problems. 1. There exists a plethora of books on preaching and homiletics written by evangelicals, but the overwhelming majority of them merely assume and perpetuate the sermon concept. Rarely, if ever, is there any real analysis or investigation as to its legitimacy.2. The very notion of a formal and professionalized "sermon" comes not from the New Testament, but from Greek culture. With the rise of the Constantinian mass church (4th century A.D.), all sorts of paganistic and Greek ideas entered into Christian thought and practice. One of those practices brought into the church was that of Greek rhetoric. With the conversion of such men as Chrysostom, Ambrose, Tertullian, Cyprian, Arnobius, Lactantius, and Augustine all of whom were trained in rhetoric and were quite popular as orators within the Greco-Roman culture of their day prior to their conversion a new style or form of communication began to occur within Christian assemblies (it is interesting to note that Paul, in 1 Corinthians 1:17,22 and 2:1-5, refused to allow the communication patterns of his pagan contemporaries to dictate the form or manner of his delivery).This new form of speech was marked by polished rhetoric, sophisticated grammar, and an undue emphasis on eloquence. Corporate teaching, within many congregations, was no longer delivered in normal or raw language, but began to take on an artistic form of expression. In some instances, the content of the teachers message was less influenced by biblical truth and more by abstract Greek philosophy. Within time, corporate teaching became more of a form designed to entertain and display the speakers oratorical skill or colorful wit, rather than instruct and equip the saints for ministry. Eventually, when the "clergy-laity" division was solidified, only those who were officially "ordained" and trained in the new forms of speech were allowed to address the assembly. This did much to render the saints inactive and helped to promote the idea that only the "professionals" have anything worthy to say. 3. The sermon concept has so permeated our churches that many people do not feel that they have attended "church" until they hear a forty-five minute sermon. Great men of God from past ages, in the minds of many Christians, are not revered for their Christ-like character and ability to equip Gods people for ministry, but for their oratorical skills. Even today, our greatest saints are those who are most eloquent, thunderous, or dynamic when preaching or lecturing. That which holds many churches together (particularly "mega" churches) is not a body of believers mutually loving and serving one another, but the pastors dynamics within the pulpit!4. Congregational communication and teaching within the early apostolic churches appear to have followed a much different structure than our traditional sermon. For instance, when Paul spoke to the believers at Troas in Acts 20:7, the term "preached" [KJV] (dialegomai) comes from a Greek word which means "to dialogue" or "carry on a discussion" (cf. Acts 19:8f). It appears, then, that teaching for Paul was not a mere one-way type of communication wrapped up in abstract and esoteric language, but a two-way type of communication or dialogue for the purpose of promoting edification and practical piety. The same could be said for the judging of prophecies mentioned in 1 Corinthians 14:29-32 and 1 Thessalonians 5:20-21 which suggest that some kind of interaction or dialogue was taking place within the assembly. We see this as well in 1 John 4:1 where the apostle John commands the entire church to "test the spirits." How could this have been done unless there was some opportunity during the meeting to ask questions and dialogue over the alleged prophecy or teaching (cf. Revelation 2:2)? Even Pauls recognition of the necessity of "factions" among the Corinthian believers so that those "who are approved may become evident among you" (1 Corinthians 11:19) clearly implies that dialogue, critical discernment, and differing viewpoints were taking place when they gathered. The point is, no one was expected to passively and naively accept the words of another; all were expected to evaluate whatever was said in the light of apostolic doctrine. Paul even commended the Bereans when they evaluated or tested his teachings (Acts 17:11)! This is not meant to suggest that Paul, in certain circumstances, never employed a monologue, but only that the apostolic pattern appears to be one of dialogue and mutual interaction.The early church, it seems, had an open system of communication, but we, in contrast, have preferred a closed one. Is it any wonder why so few within our churches seem to fully comprehend the sermons and, thus, spiritually grow under our traditional practice of one-way style of communication/preaching? Our "sermon" tradition simply leaves no room for listener participation in the communication process. Thus, with nothing to say, ask, or contribute, the saints are rendered passive. 5. As any good educator knows, people simply do not learn as effectively within a one-way communication kind of format. They learn by being asked questions and provoked to dialogue. When this occurs, people begin to truly think, reason, and "own" the message communicated. By doing this, we can more effectively bring the saints into the learning process, rather than simply dumping a message on the congregation and never truly knowing whether we got through to them or not.
6. Even when Paul and others preached to unbelievers, there was almost always an opportunity for the listeners to engage in feedback or discussion. If this is true with unbelievers, how much more important and needful is it when teaching believers!
7. In order to better facilitate learning within our churches, pastors should begin to implement a Q&A period after the sermon on what was just taught. What would be wrong in allowing a stimulating time for questions, comments, or even disagreements? What better way could there be in helping people to learn and remember what the pastor had so earnestly labored to teach? If we really want to see the saints equipped for ministry (Ephesians 4:12) and to present every man complete in Christ (Colossians 1:28), why would we ignore or even reject such an effective and biblical means of communication? Do we truly believe that the Sunday morning sermon is to be a learning experience?
Unfortunately, many pastors will not allow it because they are threatened or intimidated by any form of return dialogue within a public setting. At least five reasons can account for this: (1) Return dialogue is offensive to the man who sees himself and his opinions as above the right of anyone to question, particularly when coming from mere "laymen"; (2) Return dialogue may expose the speaker to the possibility of embarrassing questions that he may not be able to answer. It may reveal that his studies and preparation were shallow. It may reveal that he is not necessarily the Bible "authority" that he parades as; (3) Return dialogue removes the spotlight from one man and brings others into its realm, which can be very disconcerting to the man who has an ego to feed; (4) Return dialogue is offensive to the man who wants his congregation to be dependent upon him for all the "answers." If people are allowed to voice their disagreements or perhaps even articulate an answer better than he can, it tends to remove their dependence upon his wisdom for understanding the text of Scripture; (5) Allowing a Q&A period after the sermon poses structural or organizational problems for church leaders who have set their "order of worship" in concrete, allowing exact time limits for everything with no flexibility or spontaneity within the corporate meeting. 8. The monologue sermon format, by its very structure, fails to fully challenge people and allows them to get their religious "fix" without any meaningful contribution.
9. The traditional sermon format helps to keep the saints in an infantile state and fosters an unhealthy dependence upon the preacher. Its not that people cant learn from a monologue sermon, but only that they do not learn as effectively when never afforded the opportunity to ask questions or make relevant comments.
10. A major means of combating the anti-intellectualism within todays church, including the weak and imprecise theology which many preachers are guilty of articulating, is through the use of Q&A and verbal feedback.11. Reading through the apostolic fathers (e.g., Polycarp, Ignatius, Clement, Eusebius, et al.), one notices the conspicuous absence of a "sermon" when discussing ecclesiastical matters. In his survey of the early church fathers, Craig A. Evans has noticed this very point:
12. The traditional monologue sermon, in most cases, does not go far enough. It is information-oriented, but thats all.
13. By centering our gatherings on one man and his "sermon" (which is what many evangelical churches do, even though they would never admit to it), we are, in practice, reversing the words of Paul in 1 Corinthians 12:14 and suggesting that the body is not many members, but one (namely, the same man who preaches to us week after week). Moreover, by centering our church meetings one mans ability to speak, we subtly begin to form a personality-cult around one mans talents. Eventually, he becomes the final authority on spiritual and theological matters and we end up producing our own brand of "Protestant Popes."14. The focal-point of one mans sermon tends to cause believers to feel incapable of handling the Word of God because the impression is given (however subtle it might be) that only the eloquent and seminary trained "professionals" can undertake such things as preaching and teaching. The entire aura of preaching a "sermon" is very intimidating and many career preachers are more concerned with how they communicate than with what is communicated. A bad morning for such pulpiteers is not a failure to teach the full-counsel of God, but a slip-up of the tongue or in mispronouncing a word!15. Directly connected to the traditional sermon concept, is the practice of limiting corporate instruction to one gifted pastor (usually the "senior pastor"). But in contrast to our inherited traditions, the New Testament never limits public teaching to one pastor (regardless of how eloquent he may be) nor is it limited to those who serve as church overseers, but may include gifted teachers who may have no desire to serve in the eldership (Acts 13:1; Romans 12:7; 1 Corinthians 12:29; 14:26).1 Timothy 5:17 speaks of "those" (not him) who work hard at preaching and teaching. 1 Thessalonians 5:12, likewise, mentions "those" (not him) who "give you instruction." Thus, there is no scriptural warrant for limiting "pulpit preaching" to one pastor alone. As a matter of fact, the local church is greatly benefited when it utilizes the teaching skills of a plurality of elders. Allow me to briefly mention a few of them: A. No man, no matter how gifted or "dynamic," can speak to all the spiritual needs within a church. The congregation needs the wisdom and scriptural insight which a plurality of godly men can provide. No church should be expositionally-dependent upon one alone for its instruction. B. A church is less likely to fall into cultic doctrine when a plurality of informed teachers are present and accountable to each other for what they publicly say. C. A plurality of corporate teachers helps to doctrinally balance a church and keep it from the theological fringe. The different perspectives which each teacher brings helps to sharpen a churchs understanding of Gods truth, broaden their grasp of theology, and demonstrate that biblical exegesis requires hard work (2 Timothy 2:15). It also helps a congregation from reaching simplistic conclusions about the meaning of Scripture, since they will sometimes hear another viewpoint or interpretation. D. As pointed out earlier, a plurality of teachers within the corporate setting helps to reduce the possibility of a personality-cult forming around one man. E. A plurality of teachers reduces the possibility of pastor burn-out a syndrome which many pastors fall into because they are expected to take on the entire load of public teaching. With very little time allowed for deep reflection upon what is learned, and with the pressing need to crank out another message before the end of the week, along with a multiplicity of other tasks, its no wonder that the average pastors sermon is often forced or simplistic. 16. What our churches need are not more professional orators or slick, three-point "sermons," but men who are willing to properly equip and lead the people of God to do that which He has called them to do: Ministry! [Ephesians 4:11-12] We need men who understand spiritual gifts and their proper function in the local church; men who truly know the people they oversee and who are wise in helping to guide them where they can best serve the cause of Christ. But for pulpiteers, we have enough of them. What we need are more spiritual facilitators."Preaching" and "Teaching" as Related to the Sermon Concept: 1. According to the New Testament, there is a distinction between "preaching" and "teaching." Teaching is primarily directed toward believers for their edification and spiritual development in the Christian walk, whereas preaching is primarily directed toward unbelievers for the purpose of encouraging a saving response to the Gospel message. Teaching generally covers the entire gamut of theological and ethical issues which relate to the Christian life, whereas preaching generally covers only the essentials of the salvation message. Thus, these two terms, as used in the New Testament, indicate a distinction in both content and audience.
Although G.P. Hugenberger, writing in The International Standard Bible Encyclopedia (Vol.3, pp.939-943), does not make the broad distinction between "preaching" and "teaching" as does C.H. Dodd, he still admits: "In support of Dodd, it remains striking that in the vast majority of cases (although not every case, contra Dodd) preaching in the New Testament is, in fact, directed to unbelievers." If it is indeed true that, generally speaking, "preaching" is primarily directed towards unbelievers and "teaching" is primarily directed towards believers, then it is more than likely that the form of delivery or manner of instruction to each of these groups would tend to be different as well (although we cannot be too dogmatic). In preaching to unbelievers, the delivery would be an urgent proclamation; a monologue with no expectation necessarily of mutual exchange or lengthy discussion. However, in teaching believers, the delivery is less urgent and would tend to follow a dialogue structure not because the message is less important per se but because the speaker is attempting to impart information in a more or less methodical manner to those who are already redeemed. This would suggest, therefore, that we should not generally employ or get locked into one form of communication pattern (such as the monologue sermon) when seeking to instruct believers. The problem today, unfortunately, is that the vast majority of pastors employ only the monologue "preaching" method when addressing believers, allowing no opportunity for questions, comments, or clarifications either during or after the message. 2. When gathering with other believers, are the saints to be preached at or taught? Should Gospel preaching have a dominant place in our churches? Some have seen justification for "preaching" Gospel sermons in the church because of Pauls statement to Timothy in 1 Timothy 6:2, "teach and preach these principles." However, the Greek word "preach" in this text means to exhort, entreat, or urge (cf. Thayers Greek-English Lexicon of the New Testament [Grand Rapids: Baker Book House, 1977] p.482). Most translations have, therefore, rendered it this way (e.g., KJV, RSV, NIV, Amplified, Jewish NT).It would also be difficult to see in 1 Timothy 5:17 any warrant for our practice of monologue Gospel "preaching" within the assembly. New Testament commentator, Homer A. Kent, Jr., writes: "The anarthrous form logoi ("preaching") has reference to the general function of speech in connection with the elders ministry. The term didaskaliai ("teaching") is more limited and denotes the particular aspect of teaching or instructing, as distinguished from exhorting, admonishing, comforting, and other forms of preaching" (The Pastoral Epistles [Chicago: Moody Press, 1982/Revised] p.175). The words of Paul in 2 Timothy 4:2 ("preach the Word"), likewise, fail to support this notion of Gospel sermons in the church. Paul commands Timothy to herald or "preach" the Word and to be ready at all times to do so whether it is convenient or not. The "Word" in this passage appears to be the proclamation of the Gospel which may or may not occur within the assembly. However, the fact that Paul later urges Timothy to "do the work of an evangelist" (v.5) suggests that his heralding was done primarily outside of the Christian gathering when coming into close contact with unbelievers. It is important to remember as well that these words (2 Timothy 4:2,5) apply uniquely to Timothy, and not to those who serve as shepherds in the local church (many of whom are not gifted as evangelists). Moreover, Timothy was not a local church pastor (as is commonly assumed), but an apostolic assistant; a temporary delegate of Pauls to set things in order and to correct abuses. He was not "in charge" of any local congregation. The late William Hendriksen, author of Survey of the Bible (England: Evangelical Press, 1976), writes:
Thus, as an apostolic assistant, Timothy would not only help the churches that Paul previously planted, but frequently, in the course of his itinerant ministry, would find himself in the presence of unbelievers and would need to boldly preach the Gospel to them. 3. According to the New Testament, a preacher, as one who preaches the Gospel to those who are ignorant of it; and a local church pastor, as one who shepherds the flock, are not one and the same. A preacher not only heralds the Gospel to the unbelieving masses, but his ministry is itinerant. A pastor, on the other hand, instructs and equips believers, and his ministry is stationary, working only with one congregation. His goal is not necessarily to convert the people he shepherds because, hopefully, they are already regenerate. This is confirmed by the uses of "preaching" and "preacher" in both the New Testament and the early apostolic fathers. By confusing, therefore, the distinct roles of "preacher" and "pastor," we make the mistake of assuming that both believers and unbelievers should be addressed the same (i.e., through monologue preaching) and given the same message (i.e., Gospel sermons).
4. Where did our practice of preaching a monologue Gospel sermon to assembled believers on a weekly basis come from? Much of it came from the Protestant Reformers who saw the "church" as consisting of all those within a given territory saved and unsaved. Because so many unbelievers were present within the Reformation churches (and even compelled to attend), it was necessary to continually preach the Gospel to them.
5. We are not saying that we should never explain the Gospel to believers so that they can better comprehend its content and implications. Neither are we denying that, in special circumstances, there might be the need within the assembly to declare the Gospel message but only that continuously preaching Gospel sermons is not the normative New Testament practice. Church meetings are for believers only and, specifically, for their spiritual edification and development not for the purpose of converting the few pagans who might be present! This explains why there is such a strong emphasis in the pastoral epistles upon teaching or doctrine, since it would serve as the mainstay of the believers diet and because it was necessary for their maturity (1 Timothy 4:13,16; 2 Timothy 2:2,24-25; Titus 1:9; Colossians 1:28). If we continuously focus our church meetings on converting the unbeliever, those who are already regenerate will not grow and learn the deeper truths of their faith. They will remain weak and stunted. God desires that we progress in our spiritual walk and grow in the deeper realities of the Christian life (Hebrews 5:11-14; 6:1-3).One of the more ingenious tricks the Devil has played on us "conservative, evangelical, fundamentalist, Bible-believing Christians" has been to get us to confuse what we should be doing when we come together with what we should be doing when we go out into the world. We have been bedeviled into believing we should be "evangelizing" when we are together (when not more than five percent of those present are non-Christians). And, while "out there in the world," we are taught to be a "separated people," lest we become tainted by the influence of the ungodly should we associate with them too closely. Consequently, nearly every time he goes to church, the average evangelical Christian hears a simple evangelistic sermon designed to "convert the sinner" (who isnt there). While, "out in the world," he doesnt have three friends who are not Christians. No question about it. The Great Commission says, "Go ye into all the world and bring them into the church building, so the pastor can preach the Gospel to every creature" . . . In some weary hour, when we stop to face for an honest, fleeting moment the utter impossibility of thinking that the world could possibly be reached inside the church, we may even admit that if our members were winning people to Christ, as they ought to be, we might be able to minister differently. But they arent and wont and cant so we must go on as we are. We cannot figure out why they dont move past the baby stage into reproduction. The fact that they never get anything but milk from the pulpit and the church program somehow doesnt seem to our ecclesiastical mentality to be relevant to the problem. Is the purpose of the church, as it comes together, to win the lost? Or do we have our church fellowship confused with our mission in the world? In the first-century church, unbelievers became believers at gatherings of the believers, but that does not seem to be the purpose that brought them together. In Acts 2:42-47, the Lord added new converts to the church daily, but the reason for gathering together was so that those who were already believers could be taught by the apostles, enjoy spiritual fellowship with one another, remember the Lord's death and its benefits by sharing communion, and pray together . . . Early church gatherings were for Christians to grow not for evangelism. Even though the modern evangelical mind cannot understand, their evangelism was as explosive as it was, in part, because their gatherings were what they were . . . When the church comes together it is not to concentrate on converting the five percent who may have dropped in for the services, but it is to concentrate on the maturing, stabilizing, edifying, grounding, deepening, developing, effective living and ministering of its "in-group" believers. Its ministry is not to be aimed at building the biggest crowd possible, but at building believers (whatever their number) into a vital person-to-person fellowship of love fellowship that really comes to "know" the Son of God . . . Today I see my ministry chiefly as a ministry to Christians. As an individual believer, I am as responsible to witness and win pagans as any other believer. But, as a pastor, my first responsibility is to teach and to structure the church so as to encourage the spiritual growth and maturity of believers until they become able to carry out their own evangelistic responsibilities (Robert C. Girard, Brethren, Hang Loose [Grand Rapids: Zondervan, 1972] pp.80-84). Another reason why the church gathering should only be comprised of believers and why there is no mandate to constantly evangelize those in the assembly, is because Jeremiah 31:34 declares that those who are within the New Covenant community will no longer have to be urged to "know the Lord; for they shall all know Me, from the least of them to the greatest of them, declares the Lord." To further support this, it must be remembered that all of that which is to transpire within a church meeting presupposes that the participants are believers (e.g., worship, celebration of the Lords Supper, exercising of spiritual gifts, corporate prayer, etc.). Such exhortations to worship God and edify one another makes no sense if the church meeting was for unbelievers or even a mixed company of believers and pagans. Thus, church is for the church! Recommended Reading: David C. Norrington, To Preach or Not to Preach? (Carlisle, Cumbria: Paternoster Press, 1996). William Barlow, "Communicating the Gospel," [ed. Jon Zens] Searching Together (Vol.21:1-4, 1993) pp.45-61. Kevin Craig, "Is the Sermon Concept Biblical? A Study of Its Greek Origins," [ed. Jon Zens] Searching Together (Spring/Summer 1986, Vol.15:1-2) pp.22-29. Craig A. Evans, "Preacher and Preaching: Some Lexical Observations," Journal of the Evangelical Theological Society (December 1981, Vol.24/No.4) pp.315-322.
"The hallmark of an authentic evangelicalism is not the uncritical repetition of old traditions, but the willingness to submit every tradition, however ancient, to fresh Biblical scrutiny and, if necessary, reform" (John Stott, "Basic Stott," Christianity Today, Jan.8, 1996) |