Andrew Ray Williams engages the vital but underexplored topic of the role of the Holy Spirit in preaching through a synthesis of biblical texts, historical perspectives, and contemporary theological reflections. While not exhaustive, it aims to chart major touchpoints and open fresh avenues for inquiry. It begins by anchoring the discussion in Scripture, moves to a brief overview of historical witnesses, and culminates in a constructive proposal for contemporary preaching practice.
Steve Turnbull argues that the basic biblical and theological descriptions of gospel and law are crucial to understand, receive, and speak God’s word to his people. Underlying these descriptions and running through them all is the conviction that the Holy Spirit is the animating power accomplishing God’s purposes whenever God’s word is spoken. It is the Holy Spirit that is at work in the word of the gospel, doing gospel things: forgiving, healing, renewing, liberating, rescuing, delivering, reconciling, and the like. And it is the Holy Spirit at work in the word of the law, doing law things: instructing, guiding, directing, accusing, convicting, and the like. A clear understanding of these categories helps a preacher first to hear the breadth and depth of God’s word in Scripture and then to cooperate with the Holy Spirit to deliver the power of God’s word to God’s people.
Obbie Tyler Todd demonstrates that, contra common opinion, the evangelical preaching of the Second Great Awakening was not a-trinitarian. He shows that in an increasingly skeptical and revivalistic age, the Trinity had to be (1) preachable, (2) practical, (3) and rational, if it were to be useful for most ministers. This article will present the trinitarian consciousness of evangelicals in the early United States, particularly as it was applied from the pulpit.
Ryan Fields makes the case that the best sermon a Christian can hear comes not from those pastors who have a platform or a media presence but those that serve as shepherds of the local flock.
This paper argues that while a pastor may or may not grow in certain rhetorical skills, he can grow in knowing the members of his congregation, studying the shared social context of his local church, and applying Scripture into their present situations.
Reflecting on Solomon’s request for wisdom and subsequent descent into folly, this article asks if Solomon should have asked for something else, namely, the Holy Spirit. Working through both Old and New Testament passages, the article argues in the affirmative. The better request for the Holy Spirit is then applied to pastoral ministry, specifically the preaching vocation, to encourage pastors to seek the Spirit as they labor to serve the church.
This essay argues that the task of theological triage is a work of the Holy Spirit and that the church is called to foster its unity by keeping to that task. The essay does not seek to make a distinct contribution to triage’s traditional categories; it will employ the basic descriptions of primary, secondary, and tertiary doctrines. Instead, it will aim to capture the essential truths of the argument for triage, make claims informed by those truths which need not be adopted universally, and offer practical applications which will hopefully bear fruit in any given ecclesial context.
This paper constructs a definition of preaching so that we can both better appreciate the role of preaching in the life of the church and better discern what it means to preach well. As we proceed, we will consider (1) the problem with terminology, (2) three levels of word ministry and where preaching fits within them, (3) a proposed definition of preaching, and (4) warnings regarding making too much and too little of preaching.
By engaging Emil Brunner’s theology the word, this essay queries evangelical understandings of the revelation and Scripture. Brunner’s views are presented as an opportunity to engage in a conversation which prompts pastors and scholars to critically engage their own assumptions for the sake of enriching theological reflection for the sake of the church.
The particular vocational identity of the pastor theologian is grounded in a particular ministry of the Word. This is established first by comparing and contrasting two key works on the vocation of the pastor theologian, seeking clarity on the nature of this calling. Examining an understanding of the ministry of the Word helps explain and ground the vocational calling of the pastor theologian, which provides clarity for how this works itself practically a local congregation and broader theological ministry.
Three substantial barriers prevent a living retrieval of ancient exegetical practices amongst lay Christians. The present essay highlights a small attempt at overcoming these barriers. It proceeds by briefly tracing the history of the loss of ancient exegetical practices and describing the specific aspects of ancient exegesis that were lost. It then identifies three major barriers (ecclesial, chronological, and pedagogical) that prevent a contemporary living retrieval of ancient exegesis before offering an example of how to retrieve those practices for the good of the church today.
The present essay asks, “What biblical texts inform a theological vision of the word of God, and how can a better understanding of these texts inform our theology of preaching?” By examining three anchor texts, Jason Meyer demonstrates that the word is the (1) revelation from God, (2) revelation of God, and (3) the life-giving breath of God, unpacking along the way how these three aspects of the word inform a theology of preaching.
This article focuses on the harmonious nature of the Word of God. It first introduces Edwards’s understanding of the prisca theologia and how his philosophy of history, known as the history of redemption, is the culminative and authoritative understanding of all history. The Word of God records the first two stages of redemption history and harmonizes them as the OT and NT. This article then demonstrates the role typology fulfills in harmonizing the OT and NT, as well as harmonizing the Word of God to the natural world. Next, this article conveys how the Word of God harmonizes to the mind of God and how spiritually enlivened minds comprehend the Word of God’s inner harmony, as well as its harmony to the mind of God. Finally, this article notes how Edwards promoted harmonizing the Word of God to stir people’s affections for God.
A sculpture entitled ‘Speak’ provides the impetus for understanding the cruciform vocation of pastor theologians. Called to herald the word of God to the church, they ever stand under the word as they seek to humbly listen and proclaim the word. The sculpture challenges pastor theologians to see their position not as an opportunity to make a name for themselves but to humble themselves before God as they learn to see the pulpit as a cross and themselves as crucified.
Bonhoeffer viewed the Church Struggle of the 1930’s not as a political struggle or a war of ideas but as a theological event. So it is with the struggles of the American evangelical church today. The fault lines fracturing the church are not primarily political or cultural but theological. A renewed commitment by the church to hearing and being confronted by the Word of the Lord will require that pastor theologians focus on the vital task of listening to and speaking the Word to the church.
The term “love” has become increasingly loose and undefined, used to describe a wide variety of ideas and to support various theological understandings of Christian life and obedience. An analysis of the biblical words behind the English word “love” reveals a more narrow understanding of the term. This understanding can be quantified with an analytical approach to help Christians grow in obedience to the two great commandments.
The “this is that” hermeneutic employed by Aimee Semple McPherson in her colorful and dramatic preaching sought to connect hearers directly with the text and characters of the Bible, helping them to see themselves in the light of scriptural narratives. It fails to meet standards of modern hermeneutics which depend heavily on a historical-critical approach. But perhaps in its failure it challenges modern interpreters to rethink how to engage the affective imaginations of hearers of Scripture and help them find their place in the drama of God’s redemptive work.
Augustine’s sermons remain a relatively understudied resource for understanding his reflections on the role of a shepherd. Exploring several of his Sermones ad populam reveals just how central a role Scripture played for Augustine as he understood his role as a shepherd and what it meant for him to fulfill that role.
Following a brief review of the centrality of humility in Scripture and the thinking of theologians in the past, Andrew Williams points out three remaining questions: What is humility? Why is it paramount? How does one become humble? Williams turns to Dietrich Bonhoeffer’s depiction of the humiliation and exaltation of Christ to offer insights on these questions, demonstrating that Bonhoeffer’s Christological emphasis has important payoffs for helping equip the church for humble engagement, both within the community and with the outside world.
With God Every Day
BOBBIE SCHAEPERKOETTER
ARTICLE: Revival For All of Us
JOSEPH LEAR
ARTICLE: Why Church Identity Really Matters
JOEL LAWRENCE
From Word to Worship
MICHAEL NIEBAUER
