 

 

 

 

 

 

 

 

<:> Conyriﬁht by
Edward C. Banks

1966

AEBTFJXCT

A STUDY OF THE RHETQXICAL AND HOI’IILE’PICAL "I?”IORY AND PRACTICE
OF DOCTOR GERALD HAMILTON KENNEDY

BISHOP OF THE. METHODIST CHURCH

by

Edward C. Banks

This study is an examination of the rhetorical and homileti-
cal theory and practice of Doctor Gerald Hamilton Kennedy, IﬁshOp of
The Methodist Church. In it attempts are made (1) to determine the bio-
graphical factors that appear to be related to his success as a public
speaker, (2) to analyze his theory of rhetoric and honiletics which
constitute the conceptual foundation for his sermonic craftsmanship,
and, (3) to investigate his practice in preaching that has given to him
the distinction of being the "unofficial spokesman"1 for the Methodist
Church in America and one of the most influential preachers in the
Christian pulpit today.

Bishop Kennedy's rhetorical and homiletical biography (Chapter
III) reveals the fact that his entire life has been spent near the
BJEathodist pulpit. His father was a Methodist preacher; while he was
Still in his teens, he began preaching for the Methodist Church and has
continued to do so for the past forty years; and now, although he has

been a bishOp in his church for eighteen years, he is found in a

   

 

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Edward C. Banks
’1‘ ' ' 1 °
tm‘lstlaﬂ pudelt almost every 3‘1."

.day morning proclaiming the "Good
News."

It was in a high-school public speaking class that Kennedy's

capacity and talent in public address were discovered and especially
motivated.

His college major was in speech; and although his homileti-
cal training in the seminary was ineffective, he continued to make

progress in this area of his preparation for the ministry because he

was preaching once or twice every week.

The analysis of hennedy's theory of rhetoric and homiletics
made in this study (Chapter VI) shows (1) that his theory of rhetoric
is inclusive in that it includes all the constituents of rhetoric--
invention, arrangement, style, and delivery; and each one receives ap—
propriate emphasis, and (2) that his theory of homiletics appears to be

in harmony with the theories held by leading contemporary homiletician

f"
J.

To him preaching is "confronting man's tragic inadequacy with God's

redeeming grace,"2 and this concept of preaching makes of it something

more than simple rhetoric. However, he does not devaluate the impor-

tance of rhetoric in the art of preaching; instead, in his theory we
find an amalgamation of these two disciplines, homiletics being a super-

structure in public address built upon the principles of rhetoric.

The investigation of the Bishop‘s practice in sermon prepara-
tion and delivery made in this study (Chapter VIII) gives evidence that
he regards preaching as the greatest task a human being can be called

upon to perform for God and man, and that he gives to it his best and

moat, consistent effort. He produces a new sermon almost every week,

each one being fresh, challenging, and as nearly perfect as he can make
it,

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Edward C . Bank 8

In terms of invention (Chapter IX) the Bible is the primary
source of his non-artistic materials of speaking, but he also includes

materials from almost every other facet of life and knowledge. in the

area of "artistic" materials it is noticed that he does not employ

elaborate processes of reasoning but is direct and simple. He makes

assertions and supports them by Scripture, examples from life, and

analogy. His ethical proof is strong because he reveals unusual in—

tellectual competence, good will toward all people, and earnest work-

manship; and in the area of emotional proof his practice is to appeal to

the impelling motives that are in harmony with the ethics of
Christianity.

In terms of arrangement (Chapter X) the study shows that

Kennedy employs unusual imagination and variety of design in the dis-

cussion section of his sermons. While there is a sameness in this

section in that there are usually three or four points and they are
constructed so that they will be prominent, there are other features in

his preaching that prevent this sameness from becoming dull and

monotonous.

This investigation reveals that his style (Chapter XI) is
characterized by conciseness, concreteness, clarity, and simplicity.
He strives to communicate his messages in the language of common peOple,
in a language that is alive, and in a language with "lean and lucid"

rinalities that bring satisfaction to his auditors.

In terms of delivery this study (Chapter XII) shows that he

ef'ploys the extempore method and speaks without notes. His messages are

Carefully prepared, and their well-constructed outlines are fastened in

his mind. so firmly that he can visualize them while he is speaking.

 

 

 

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Edward C. Banks
The conclusions suggested by this study (Chapter XIII) indi-
cate that, Bishop Kennedy has made a valuable contribution to the field
of preaching; and that, accordingr to the accepted norms of modern
rhetoric and homiletics, he is worthy of the high position he occupies
in the Christian pulpit. In the future other critics may re-evaluate
his preaching and draw different conclusions, but from the evidence pre-
sented in this study it appears that his sermonic craftsmanship is of

great value to the cause of Christianity at mid-century America.

 

1Time, May 8, 1961;, p. 71;.

2Kennedy, Iﬁs Word Through Preaching, p. 8.

 

3Kennedy, While 35; 93 Ely Feet, p. 22.

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A STUDY CF TEE RHE‘I‘ORICAL AND HOMILETICAL THEORY AND PIMCTICE
OF DOCTOR GERALD WELTON HEREBY

BISHOP OF THE METHODIST CHURCH

by

Edward C. Banks

A THESIS

Suhnitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

DOCTCR OF PHILOSOPHY

College of Communication Arts-~Department of Speech

1966

 

 

 

BISHOP GERALD KENNEDY

BISHOP OF THE LOS ANGELES AREA

THE METHODIST CHURCH

 

 

 

 

 

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3.131335 1.3133in LEI TS

It is sincerely recognized that this study would not have been

made possible except for the encouraging interest and unselfish coopera-

tion of many of my fri ends 33 and while it is desirable, yet i1213-2ossihl;,

to express my FE‘I‘RUTL-Ll norm is tion to each of them, I have selected

fl‘Cﬂ. atong the man a list of individuals to whom it is my 1.>leas‘.1re to

give spechal recogni iton for their invaluable scholarly guidance,

skillful teeimical assis ta. ice, and uncersto‘dim‘; patience.

Bishop 3Gerald R. lie-needy has made this study interesting and
stimulating by unstintingl;r giving of his time and thought or: the

casions of our interviews, by making availa‘..3le his office, books,

sermon files, and secretarial assistance during my Visits at his head-

yra
54

quarters in 7-3.3:009, by his ;raci 1.33 ; and thoughtful responses. to my

letters, and by the fact that he has produced and published a large and

rich mass of hoxdle ical material ”non w’2‘31 I have deg. ended lar3-ly

for this research project. To Bishop Kemuedy I :11. deeply ince bted 3 for

the joy and satisfaction I have found in t’: is study and for any value

it may have for other";

Doctor Kenneth “3:. Hence, my major professor and committeie

.
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man, has made invaluable contributions to this study, not only in his

-

SP 101"“1 v classes ."lic‘r- I too}: while attending liichigan State. University

and his capable guidance throughout the preparation of this study, but

€1130 by his understanding concern and personal encouragement (lm‘il‘zg the

entire doc '33 31 program . To him I s‘ all remain perpetual} in::‘..ebtecl.

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ciation is (armresscd to Doctors Gordon L. Thomas, David C3
Fnlph and Fred Alexander 0-"

1 the Department of Speech, and Ir. Francis "

4L.

Donahue of the Department of Religion, the other 2*1embers of my conceit-

tee, and whose classes helped to lay the foundation for this study.
Presidents Floyd 0. Rittenhouse and. Richard L. Hammill of

Andrews University, and Dean William G. C. Murdoch of the

Seve nth-da y

Adventist Theological Seminary made it possible for me to have the

opportunity of doing this study, and appreciation is expressed to them
here for the opportunity they afforded me.

T
Do ctor Tu .

F. Pease, Chairman of the Applied Theology Department
of the Seventh-day Adventist Theological Seminary, took upon himself
part of my work in the Department while I was doing my research and
writing; and his help and assistance are recognized and appreciated.

It's. Linda Veverka and Miss Ivy Freeman did the typing of the

study, and their long hours of cheerful and efficient assistance are

sincerely appreciated. Also, I am indebted to 13133. Dorothy Hancock,

secretary to BishOp Kennedy, for her assistance in collecting some of
the information needed in the study.

My wife, Letah, has endured. patiently the lonely hours and in-

convenience of having a husband around ti'ze home writing a ‘

oissertation.

C‘

311: has supported me with her willin.-3ness to sacrifice her interest in

other activities so that the work of research could move forward. For
her unde rs tendin-~

1
5.)

and concern during the project I an deeply indebted.

1323' son, Jerry, also 31-33-53 called upon at times to sacrifice the

attention ‘33‘

1k

companionship of his father in the interest of the proje'3t,

but he tool: it in stride 8.3233. for this I express my appreciation.

“

 

It 13 my desire that, at least in a small vay, I may repay my

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‘. ‘. f‘ I y - "t .7 qr . “ . “I . \ ~ . - .s L: 1‘ ‘ﬁ . ,1
is who gave assisteo M3 in this lI.VI-~:»ti;;d---Cl’1 Jy helping my

students who are ex'ldeavorins to push back the curtains of darknes‘ an ‘

d

to let some rays of new lie-1t fall upon the human pathway.

7
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s these I have Inentior‘m‘ by nzme and the large nurbcrs 0;.

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TABLE OF COHTEE TS

Page
ACE‘Z‘JOImDCIIﬁNTS O O O O C O . O O O O O C O O O O O O O O O O O 0 ii
D; T3013 YJC T I 03‘] O C O O O O O O O O O O O O O O O O O O O O O I O 0 vi 3--
SECTION A. THE MAN AND HIS TIMES
adapter
I. THE CC L’VliiY ATE TILES OF ‘IEIIO? Eli‘l‘HEDY. . . . . . . . . 2
Faith, Reps, and IE :ress, l9OQ—-l9lh
"crld War I andItsOiftermath,191h--1933
The Era of the he? Deal, l933--1939
werld h'ar II, 19?, --l9h5
The Era of Atomic Energy, Cold War Sm ce Travel,
and a New Refornation, 9IS--l9o§
II. TIE CI-‘JRCH or BISHOP miter! . . . . . . . . . . . . . . L7
III. THE RIETORICAL AND ZiOIIILETICAL more an CF 3:31:39 33mm
H.- ﬁlmy . O O C O O I C O O O O C O O O O O I I O O 56
Early Childhood, 1907-19 3, From Birth to First Grade . 56
Years of General Education, 1913-1929, From the First
Grade Throne h College
Training for the Idnistry, 1929-193h, Years of Seminary
Training
Pastoral Ministry, 193h-19h3, Pastoring Churches in
Connecticut, California, and Nebraska
The Episcopacy, 19h9- , Bishop of Portland, Crcgon,
Area (19h9-1952) and Los Angeles Area
IV. THE THEOLOGY AND PHIII‘SOI 111’ 01 315:1 IO? {EE'ZJED . . . . . . 97
Introduction
Theology

A SynOpsis of the Systematic Theological Frame of
Reference of BishOp Gerald 3. Kennedy

PhilOSOphy

SynOpsis of PhilQSOphy

V

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V. THE BOOKS OF BISHOP KENNEDY . . . . . . . . . . . . . . . 132

Hollywood Interview II, Juli.r 27, 196*)

SECTION 8. THE MAN AS A I'CQCIIE FICL N
VI. DH. lPIWLLDY'S1"HECH'D:LS OF REJETORIC AID HOIJILEI'ICS . . . . 139

Sources for Study of Kennedy's Hhetorical and
HOmiletieal Theories

Kennedy's Theory of Rhetoric (Public Speaking)

Invention

Arrangenent

Style

Immm'mmleliwmy

Bishoy Kennedy's Theory of Homiletics

VII. SOURCES OF BISHOP KENNEDY‘S RHLIORICAL Ann HOMILETICAL
TIEQiY O C C O O C O O O O O O O O O O O O O 0 O O O o 223
SECTION C. TEES HAN AS A PHEACI‘ELR

VIII. HISH {OP KE‘H‘ Y'S PP CTICES AND I-IATSII'S IN SERI'iON‘

HLE IDA-qu 101‘ C C C O C O C O O O O O O O O I O O 0 O O C 235
Sickness By the Pool
IX. INVENTION: I'IATERIALS OF SPEAKING . . . . . . . . . . . . 25:0

Non-Ar istic b'aterjals of Speaking in Three of Bishop
Ke.1edy's Sermons

x. maxim-mm mrmms or mo “DUKE . . . . . . . . . . 27S
XI. STYIIE: FATEIAIS W “NGUAGE O O O O 0 O I 0 O O O O 0 O :93

XII. DELI CRY: I'Dxmmls C? RESEH TAP-LOI‘I o o 0 o o o o o o o 311

SECTION D. ST EAR"! AT'D CONCLUSIONS
XIII. SUMMARY AID CONSLYJSIOIS o o o o o o o o o o o o o o o o O 320

Summary
Conclusions

UiqLImpI-{Y O O O O O I 0 O O O O O O O O O O O I O O O . O O I O 3:38

.Jgpl)ENDICES C O O O O O O O O O I O O O O O O O O O O O O O O O O 3321

I. Sermon: Sickness By the Pool
II. Sermon: Go Up, Take Possession
III. Sermon: God In the Narrow Places
IV. Chicago Interview
V. Hollywood Interview I
VI. Hollywood Interview II
VII. Kennedy's Edited Copy of "Go Up, Take Possession"
VIII. Letter
IX. Brochure from Los Angeles Area, The Methodist Church
X. Letter from E. C. Banks to Miss Margaret Painter and
Her Reply

NERODUCTION

Statement of Purpose

BishOp Gerald Hamilton Kennedy "is unquestionably among the four
or five most dazzling preachers in the U.S. today-~an oratorical genius
with a commanding baritone, and the pace and timing of a Broadway pro."
(lime, May 8, l96h, p. 7b).

This remark about BishOp Kennedy, along with several other
descriptive comments and value judgments concerning him and his preach-
ing which appeared in a feature article in the May 8, l96h, issue of
lime magazine, was the final thrust which motivated this research pro-
ject. The primary purpose of the study is to analyze Bishop Kennedy's
rhetorical (homiletical) theory and practice (biography, theology,
ﬂmories of discourse, and workmanship) with the intent of discovering
he characteristics of his theory and practice in public address which

kmve placed him in the first rank of contemporary American preachers
muihave made him the "unofficial spokesman for Methodism," (2123, 7h),
avoiee to which ten millions of his fellow churchmen, as well as untold

nﬂlions of others in search of spiritual and moral guidance, listen

When he takes the stand.

Definition of Terms
The subject of this study is a man who has been active as a
Pmﬂic Speaker, a preacher, and a theologian. Consequently, several
tame from these categories will be used.1n the study. Those that will

viii

 

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be used most frequently and the understanding in which they will he

used are listed as follows:

fﬁm toric

 

The classical definition of rhetoric, according to Aristotle,
is "the faculty of observing in any given case the available means of

persuasion. "1 A contemporary definition of rhetori is given by Donald

Bryant: "Rhetoric is the art of adjusting ideas to peeple and peopl

These two definitions will suffice in giving the general, over-

all understanding of what the word ”rhetoric" means. In general it

includes both spoken and written communication by which people are per-
suaded. Bishop Kennedy has used both of these methods extensively to

persuade peOplc, but his prime concern is with the spoken word; and it

is to this phase of his work that this study is being directed. There-

fbre, "rhetoric" in a limited way will be understood as "an instrument
tw'which a speaker can, through the apt use of certain 'lines of
ammnent' make an adjustment to a situation composed of himself, his

mxﬁence, his subject, and the occasion."3

(1, :ﬁ <\
mnmns of nhetoric
“—— ———-—d

The five canons, or constituents, of rhetoric, which rill be

employed in this

study for the purpose of describing and analyzing

lAristotle, Rhetoric, Book I, Chapter 2, quoted in The- 3:: £3:
AI‘l<=’rotle,‘Vol. XI (M dord: The Clarendon Press, 1959). W. D. hoes,
Liner of translations, w. Rhys translator of Rhetoric.

2Donald Bryant, "Rhetoric: Its Functions and Its Sc0pe, 'O.J.S
Will (i ecenber, 1953).

3L.Ihonssen and A. C. ‘Eeird, 1§peech Criticism (New Ybrk: The
ROmﬂﬁ.Press Company, l9h8), p. 79.

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Bishop Hemmdy's rhetorical theories and practices will he understood

up,

a

and used in accordance with the way they have been defined by rhe tori-
cal writer: traditionally. In order to secure a better concept of the
neaning of these canons, we shall include here two definitions of each

of them; the first taken from De Oratore by Cicerol, an early rhetori-

 

cian, and the second from §peech Criticism by Ihonssen and 3aird2, two
modern rhetorioians.
l. Invention:
a. "He [the speaker] ought first to find out what he
should say."3
b. "the investigation, analysis and grasp of the subject
matter, . . . the entire investigative undertaking,
the idea of the status and the modes of persuasion--
logical, emotional, ethical-~in all of their complex

interrelations . ")1

2. Disposition:
a. "[the duty of the speaker is] next, to dispose and
arrange his ma,ter, not only in a certain order, but
v V 0 q 5’
With a sort of power ano judgment."
b. the concept of arrangement, of orderly planning and

movement of the whole idea. In this study the term

0 1 c o I o 6
"arrangement"w1l.l be useo. in place of "diS‘pOSlthl’l."

 

1Marcus Tullius Cicero, De Oratore (New York: Harper and
I3rothers, 1890), p. 173. Translated by 3. w. Watson. Bohn Classical
Library Edition . '

2Thom-"sen and Baird,

 

 

o). cit. 3'3icero, on. cit.
1' L {J en‘- *-
“T'nonssen and Baird, op. cit. JCicero, on. cit.
6”“ w ‘ o ‘ s
£1-0133321‘1 am; Balm , O I. Cit.

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Stzle:
a. "[ﬁhe duty of the speaker is] then to clothe and deck

his thoughts with language."]'

b. the concept of expression in language resulting,
basically, from the choice of words and their

arrangement.

a. "[the duty of the speaker is] then to guard them in

his memory."3

b. "the speaker's mastery of all his materials in
sequential order."l*

This concept was specially stressed hy Hippias, Cicero,
and Quintilian among the early rhetoricians. It stressed
the idea of fixing the instructions and their arrangement
in the mind of the speaker ”with such power of retention"
that his discourse may not only pour into the ears of his
listeners but be engraven on the rental tablets of their
minds.

Since the time of George Campbell (1790)"Hemory" as a
special canon of speech has practically been dropped from

6

rhetorical theory, and if it is considered at all, it is
combined with the canon of Delivery. In the study of Bishop
Kennedy's rhetorical theory, this canon of memory cannot be

ignored or passed over'lightly, as will be seen by the

cit. 2l‘honssen and Baird, op. cit.
3Cicero,‘22. cit. llThonssen and Baird, o . cit., p.30.

SEEEE' 6£§i§., p. 78.

o "1‘ f1 3‘ I ‘ 1‘ V :
1>re=..;~»ntx:ac‘ 1n '-.!m"ter VI 0: .JCCthZ'l :3 01 this

study.

9. Leliverz:
a. "[the final function is] to deliver it the speech
. ‘ “‘ ﬁ . "1
Wltﬂ cue action . . .
b. the elements of vocal utterance and bodily action

employed in the communication of a vocal discourse.2

Homiletics

"the art of preaching; that branch of theoloqy which treats of
sermons." This definition from Websterjs New Collegiate Dictionary is
quite apprOpriate for this study. It speaks of "homiletics" as an art
and also as a branch of theology. Both of these concepts of "homiletics"
are found in the theory and practice of Bishop Kennedy. What "rhetoric"
is to the art of public speaking, so "homiletics" is to the art of
gmeaching; but in Bishop Kennedy's theory there is also a theological
ﬁnension in preaching or homiletics which reaches beyond the usual area

dfpublic address or rhetoric. This point will be discussed at length

in Chapter VI, of Section B.

hmologz
This term is composed of two Greek words, "Theos" meaning "God"

and"1ogos" meaning thoughts or words. The two words toaethcr make the

Wumi"theology," which is defined as meaning words or thoughts about God.
Wémﬁer explains the term as follows: (a) knowledge of God and the

Supernatural, and (b) religious lmowledge and belief.
lCicero, op. cit. 2‘I’honssen and Baird, op. cit., p. 81.

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3Ystematic Theologx

This is "a branch of theology in which knowlt

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ystenatized."

Applied Theology

.— m-1¢.~¢

 

This is a branch of theology in which the theoretical knowledge
and beliefs about God and religion are, through the process of pro-
clamation, instruction, and other forms of pastoral ministry, put to
practical application in the functional behavior of people. In general
"homiletics" is an academic liscipline which is classified under this

division of theological studies.

limitation of Study

For more than forty years Kennedy has been active as a preacher,
a.teacher of homiletics, a writer, and a leading church administrator in
America. At the present time he averages 50,000 miles annually on his
administrative and lecture tours.2 He has written twenty-three books
zmrticipated in nine lectureships in various seminaries and colleges,
muiranks today as one of the most "respected and influential figures in
he church."3 It is not within the limits of this study to give a full
amount of his life and accomplishments up to the present time, nor is
itto analyze the various contributions he has made to the Christian
mmse in the Twentieth Century. It is the purpose here to select such
dun.from his life and works that have a relevance to rhetoric and

hamletics. 'While all of his books will come within the realm of this

 

-. 1L. Berkhof, Systematic Theology (Grand Rapids, Michigan:
”111181". 3. Eerdmans Publishing Company, 1953 ). p. 19.

233259 M9? 8, 196h, p. 77. 31bid.

xiv

a

tn

study, only those that deal with his life, his theory and practice a
public speaker, and his theology and philosophy of life will receive
detailed analysis.

Several of his books are composed of sermons he has preached
and any of these sermons could be selected for the critical homiletical
analysis of this study, however we have chosen for our analysis three
of his most recent y preached sermons that are available. In fact, the
sermons we plan to use in this study were chosen, at random, from among
twenty of his sermons that will appear in a new book he is now (Narch,
1965) preparing for publication. (The title of the new book will be
EEX Ehis to 322.2332lg and cepies of the three sermons we plan to use
for our homiletical analysis are in the appendices of this study;

Appendices I, II, and III.)

Justification of the Study
Intrinsic Hbrit: The value of this project is easily seen in a
(by like the present when there are many attractive objects and tanta-
lizing concepts that are competing with each other for man's mind and
emmtions, and at the same time when much of sacred rhetoric is suffer-
imgfrom the disease of sameness, tameness, and lameness. The preaching
ofthe gospel, which has always been the primary function of the
Wristian church, is struggling to maintain its place of interest in
smnety and even in the church toaay. Hhen a minister gains prominence
m3an effective pul,it orator and a" a teacher of other>preachers cu:
tmahigh level of that gained by Bishop Kennedy, his theory and practice
apeworthy of study. As the characteristics are enumerated and analyzed
thdshave made him "bri,ht, creative and not stuffy at all"1, perhaps

libid.

 

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other ores c1ers an? teachers of homiletics an gs ﬂier some suggestions
that will help to make their work more successful and their preaching a
more effective instrument for the,> Christian cause today.

Listinctiveness: Up until the present time there has been no

 

extended research SJudy mace of Bishop Kenned y' s homile tic a1 theory and

I
'«J

ractice. His theology, ideals and sermons have been the subject of
nenyregazine articles, bu there has been no master‘s or doctor's stuéy
nedeof his work. From this point of View, the pres study appea rs to

1m aj istifiaole research project.

Sources for the Study
Sources 10r this stud; Jill incluce the followingf ive items:
1. Books written by Bishop Kennedy.
Of the twenty-three books which he has written, there

are eight that have spec1e1 rel Vance to t is study.

 

His word Through Preaching Harpers 19h7
With Singleness of Heart Harpers 1951

 

EE’Tth 23 ProRhets Tidings lyy2
'Who Sneaks for God Abingdon 195h

God's Good News fhrpers 1955

 

.E Believe Abingdon 195%
While I'm 92.EX Feet (autobiography) Abingdon l?63

For Preachers and cher Sinners Harpers l96h

a

 

2. Interviews given this investigator by Bisho; Kennedy.
3. BishOp Kenneciy' 5 files of homiletical materials.
h. bh1azine articles written by Bishop Kennedy and by other:

about him.

2. Printed and recordec sermgns by Bishop Kennedy.

1P ('"3 1.1,‘Ij‘ "I‘Nf'L‘ ‘
ALL: .3C.1‘ V‘L .' 4C '. C’O

Three phases. of Bishop neunvw"'" life she wozks w1 ll be anal/zen

1n this project. (1) He will be studied as a student of public addresa
.e training he received ano nv unique enVironment or tel 2n ts he pos-
sessed will be noticed. (“) His work as a tzieoris, uni teacher of

hmﬁleticr will be investigated. (3) f

0“

ﬁ..s uer1ornance as a practitioner

in'ﬂm pulpit will he stuc ied His rhetorical i1nve:1tion ( heoloSy,

semwn tepics, and materials of developnent), arrangement, style, and

he ovum-canons of S9ee ch will be analyzed. In a1 1 of this 9n eriort

ulltm made to discover the qualities and characteristics in his

mmﬁletical theory and practice that have brought to him unusual

mxmess as a preacher of the Gospel.

Organization

The plan of organization that will be follcwed in this irresti~

3*ion is to divide it int 0 four sections with apprOpriate Chesters in

9mm secnﬁon. The section and chapters will he as follow1

&m ‘ . 1a. v
._JE£EZ ﬂ. The men :ng {is Times

Chester I will present a h1storicnl background of the country
P " V, o g ‘ '7 n a o
dmjviﬂes 1n wh1cn z isho Lenncdy has lived and worked with spec1sl
53m? '1‘ . o o 0

iha°13 being given to the Circumstances and 1ssue° the

t 9 pear to be

c . ' ' ‘ '
levant to hls theory and practice 1n preacnizg

Chapter II will be a study of the activities and fevrlorrent 01
the .‘ ’Vq ' o
SiShop' 5 church (The Lethodist tnurch) in America ouring the £1

mﬂi of the Twentieth CenturY-

Chapter III will present the rhetorical and hon

'leti cal bio-
grant-3f 0“ ‘R. 0% " 1 « 7' - r. a 4 - ‘ ' a ' ° -
~ ~ tisHOp henﬂtuj. A stun; of ﬁlo trainingi public spee.i n5

xvii
:nr’i the develomnent of? .is ides: appears to l»: a. necessary background

to the underst niing of ii:- wort: in l9tcr j,‘C?1”S

Chapter ll" will deal x~1ith his theology end nl‘lilosoznhy of life.

AAAAAA
L

It is apparent that a study into this material will he s gnificsn t to

this study for out of it will come mucl‘ of his materials of speaking.
Chapter V will be a consideration of the books that have been
written by the Bishop with special emphasis beinrr placed upon the booL'c'

.) e‘u

that deal primarily with homiletical theory and prac ticc.

Section B: The, 14:11": is e homiletician

 

Chapter VI will be a stud-y of the theories of rhetoric and
hurdletics vhi c1 form the wand; tion for sermonic craft smns hip of the
Bishop. It will give consideration to his concept of each of the con-
stitUents of rhetoric, and special attention will be given to the

\4.

distinction he sees between the concept of rhetoric “we: the concept of

“071116 ti cs.

Chapter VII will inves Vivfate the source of the theories held by
Kennedy.

Section 3.
E.“ ~°

 

Chapter VIII studies the Bis hop' 5 practices and habits in sermon

3’??er tion.

3hspter IX deals with the practice of BishOp Kennedy in the area
of . 1 . . . .
the Onstituent of invention, or the m2 tcrials o‘.‘ sneaking.

Chapter X studies the practice of the dishop in the area of

ar '. o ‘
I‘ans'ement, or materials of procecn.1re.
Chapter XI is an investigation of the Bishop's practice in the

are a .
a 0 the constituent of style, or t e é'mwrials of 1~rguar§e.

CLL

xviii

C1"m.;i:ter XII will present the practice of” Bishop Kennedy in the

area. of delivery, or two 7-..1.tert'-.<.x.'.'.s of nresentation. Since ”delivery”

is frequently thought of in modern 1‘3‘?torical theor r as inclwinsj the

.L

constituent of "memory," it is the plan to consider the two constituents

together in this chapter.

Section D: SImanarv and Conclusions
h“ - “d

This section will consist of a summary of the study of BiShOp

.— l
'4‘.

Game ‘y's theory and practice in rhetoric and homiletics that were men
1-‘1 the preceding sections of this research project and present the

3:060 pic conzlusions ti'iat are dram-m from the investigation.

SECTION A

THE MAN AND HIS TIMES

.n. ‘a
- . MIN.

 

 

CIMPI'ER I
THE COUNTRY AND TIMES OF BISHOP KEI‘IL‘IELUY

Our purpose now is to look at the country in which BishOp
Hermedy grew up and for which he has warm affection. After traveling
on all the continents of the world and visiting in four countries be—
hind the iron curtain, he wrote,
My traveling has only increased my faith that America is "the
last best hope on earth" . . . . Win or lose, prosper or fail,
I am an American and all that I have belongs to America.
He has chosen to express his devotion to America in the poetic words of
Henry Van Dyke.
So it's home again, and home again, America for me.‘
My heart is turning home again, and there I long to be,
‘In the land of youth and freedom beyond the ocean bars,
Where the air is full of sunlight and the flag is full of stars.2
The Methodist movement was first organized as a separate and
new denOl'mination here in early American culture. It is from this
country that she has sent out hundreds of her missionaries and millions
¢
0. her dollars to carry the Gospel to other lands. She is the wealthi-
SSf’ and Second largest Protestant church in the United States today.3

Her, membership is made up of more than ten million American citizens
\

3r lqemld H- Kennedy, While I'm On My Feet (New York: Abingdon
‘ 933’ 1963), p. 1514. “*- -— r '- “r

2 .
Ioid. . 153 uotin "America for Ma" from The Poems of
.JI. 18;) DE ,

312m, May a, 1961;, p. 7b.

and many of these members are influential leaders of the country.
Pethodism and this nation have grown, struggled, wept, and rejoiced
together during the past two hundred years. Those events and issues
that have affected one have also affected the other, and it is natural
to conclude that any leader of the Methodist Church who occupies a
place of importance similar to that occupied by BishOp Kennedy would
also be deeply influenced by the issues in society about him and per-
sonally be concerned with national affairs.
One of the marked emphases of Methodism, according to Ralph
Sockman, and attested by history, is its social conscience which "has
kept the church in the forefront of reform movements.":l These reforms
have been on all levels of human need, from the improvement of labor
conditions in the local community to the abolition of war on the inter-
national level. With the facts of this close relationship which has
é”Ci-Staci between the Methodist Church and the United States throughout
the two centuries of both of their existence, it is evident that the
better understanding a person has of one the better he will understand
the 0ther. Also since man is to a large extent the product of his en-
Vironment, it is always helpful in an effort to understand any particu-
lar man and evaluate his contributions to society, to study the times,
issues and events of the environment in which he lived. For this
purpose We are including in this investigation and evaluation of the
life and works of Bishop Kennedy a brief survey of American history

during the first half of the twentieth century.
\ A 44

11-. Boston (ed. ), A Guide to the Religions 93 America (New

York: Siluon and Schuster,—19§3), 5: 37:

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The period of history that has been spanned so far by the life

of BishOp Kennedy has been marked by some of the greatest issues,

deepest tensions, most destructive wars, and strangest behavior of

people that were ever experienced by the human family. Knowledge, both

intellectual and technical, has increased at a pace that was nemr
dreamed of before; and men have been running to and. fro on every path
of adventure and achievement, both good and bad that apparently could

be discovered or invented.
In this brief survey of twentieth century American history it

Will be our plan to examine only those events and issues that appear to
be relevant to this research projeotm-such as issues and movements that

are related to the social, intellectual, economic, and spiritual be-

haVior of people. Because of the great number of these issues and

mOvemen‘bs in which the American people have been involved, the ones
Presented will simply be mentioned with only the necessary facts and

discussion to construct the complexion of the secular environment in

which 815th Kennedy has lived for the past fifty years. The principal

sources from which the material for this historical sketch will be

gathered are two books by Frederick L. Allen, On_ly Yesterdaz (1931).

 

and_T_t£. Big Change (1952 )3 Arthur 8. Link, American Epoch (1958);
14. 39112.1(, ghi-istian Thought from Erasmus to Berdyaev (1962); H. “13h:
9% mung National Scene Since 1900 (1955), and several

current magazines.
The years of history being surveyed appear to break rather

mum11y into the following five periods with the indicated character-

isticg and events :

3900 -- 1911‘; Faith, Hope, and Progress
19111 -— 1933 World War I and Its Aftermath
1933 -- 1939 The Era of the New Deal

1939 -- 19h5 world war II
19115 -- 1965 The Era of Atomic Energy, Cold War,
and the New Reformation

Faith, Hope, and Progress
BOO-«19111

The leading editorial in the New York Times dated January 1,

1900, carried this sentence, " The outlook on the threshold of the new

year is extremely br‘ILgl'ﬂ’u"l

During the closing few years of the nineteenth century there
had been revolutions in the political, industrial, and agricultural

areas of American life which resulted in twentieth century progressiv-

13112.2 These revolutions were between two groups of thinkers. On the

conservative side were those who "attempted to justify unbridled
capitalism and the right of big business" as being the sure way to

build a strong and great society.3 Their theories were based on the

"805961 of wealth" and "social Darwinism." The opposite side took the

POSition that the government should move out with positive plans that
would adjust economic, educational, and other social affairs so as to
benefit all the citizens. They asserted that society could be recon-
structed by "collective political action."Ll Ont 01‘ the struggle between
these 1“"0 ways of life came a new American way which increased in

Strength and influence during the early years of the new century.

\ —_

Itself lFrederick Lewis Allen, E13 gig Chan : America Transforms
’ 1900-1950 (New York: Harper and ot ers Publishers, 1952 ),

State ‘éArthur 3. Link, American E och: A History of the United
3 Since the 1690's {New York: ﬁred A. Kn0pf, 1958), p. 13.

3
Ibid, h1b1d., p. 1b.

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Just before the turn of the century the United States became
involved in problems which caused her to break away from her rigid
isolationism. After her short campaign against Spain in 1898 she awoke
to find herself a "world power" with colonies in the Caribbean and in
the Far East, and from then on the United States government would play
an active role in world affairs.

The financial outlook was bright at the dawn of the new century.
The farmers were getting high prices for their produce, and "every barn
in Kansas and Nebraska had a new coat of paint."1 Railroads were
doubling in value, and the supply of gold from the American mines was
increasing in spectacular preportions. J. P. Morgan and others in his
5°01“? "looked confidently forward to an era of stability and common
sense."2 These years (1900-1911;) were the goloen years of American
deVelopment. They were years of comfort, h0pe, and progress for the
“33"“! of American citizens.3

During this period there were some striking trends in American
Population} The Pacific states grew in population by 73.5 per cent
between 1900 and 1910, and urban population grew 311.8 per cent at the
same time, In 1910 more than 55 per cent of Americans lived in cities.

In the American population 88.9 per cent were white and 85.3
per cent, native-born, and the pe0p1e were becoming healthier and
Healthier each year. Negroes were a smaller preportion of the total
population in 1910 than they were in 1900, and 85 per cent of them
lived in the South. Immigrants from Europe were coming to America in

ever's‘mﬁ‘easzmg numbers and settling in the North and Mid-west. Many
\

 

linen, op. cit., p. 5. 2Ibid.
3Link, 0 . cit... p. 17. thid.

of these newcomers worked for low wages and lived in slum sections of
the large cities, and no one seemed to be concerned about their physi-
cal or spiritual welfare.1

At the beginning of this century the people of America still
reflected in their dress and conduct the Victorian influence of a
former generation. The women, both young and old, were sz-rathed in
layer after layer of clothing from the high collar around their necks
to the long skirts which swept the ground. Their bodies were made into
the shape of an hour-glass by the use of a corset which was locked
around. their waists like a personal prison. The clothing of men was
also formal and severe. Collars were high and stiff; and shirts had
detachable cuffs which, .Like the bosoms, were made stiff with starch.

When an unmarried young lady went out in the evening, she was
always accompanied by a chaperone; and females were never seen in a bar
or smoking room. Sexual behavior and information were surrounded by
strict Silence, and "the large majority of American women entered mar-
riage With only the vaguest--and often the most terrifying-motion of
what it would involve."2 Despite Freudianism this moral code did not
produce a generation of inhibited neurotics, and it is interesting ’00
note that, there was only one divorce for every 12-7 “Eddinffs in those
days.3

The everyday life of Americans was vastly different a half of a
century ago from what it is today. The people traveled by railroad,
trolley Car, and horse-drawn vehicles. When they arrived at their
destinations, there were a few clumsy telephones, no radios or tele-

Y1
81°“: and no syndicated newspapers or mass circulation magazines to

\
lAllen, 10c. cit. 2lbid., p. 13. 3Ibid.

keep them informed and up to date with the times. Since electricity
was scarce and available only to the most prosperous, many people still
used gas and oil lamps in their homes for light; and, of course, no one
had electric washing machines or refrigerators. If one was fortunate
he had a bathtub and. could immerse his body in it once a week (Saturday
night) for a bath. Among tobacco users the custom was more chewing and
less smoking.1 Sports consisted of hunting, fishing, camping, swilming,
and contests such as target shooting, wrestling, and racing. Swimming
usually took place in n'ru(‘:d,r ponds and. dangerous rivers. There were no
Public libraries, Y.I‘-1.C.A. 's, Boy Scouts, or regular places to play
ball at that time. However, there was a great interest in tennis and
bicycle riding.2 The annual income of the average American family was
in the neighborhood of four or five hundred dollars, and the laboring
peeple worked ten hours a. day, six days a week.3

The spirit of Imps and progress that was so evident in America
at the turn of the century was seen in a marked way also in the educa-
t‘onal and religious interest of the peOple. In 1900 there were 6,000
PUblic Schools in the United States with 500,000 pupils, whereas by
111 there were 11,500 schools with 1,218,807 students.h During this
same period of time enrollment in American colleges and universities
rose from 109,929 to 216, 1193, and the acaderic quality of education was
raised to a high level as a result of the fonnation of regional educa-
ticnal associations.

N ' ' A 1'\
.0 longer was the United states a cultural appendage of nurope
tIlls field of higher education. No longer did Americans have

\
11mm, p. 21. 21bid., p. 25. 31bid., p. 2?.

1‘Link, op. cit., p. 31.

‘0

to go to Germ-any for graduate training. In if act, the day was
not far distant when Arr.(-,-rica.n scholarship could clam pre-

eminence in man y f ields.l

In 1900 the American economy was operating under the principle
of unbridled capitalism. It is true that the Sherman Anti-trust Act
was written in the law books in 1890, but it was ineffective in curbing
the trend in big business.2 The philosophy of "Classical Economy" con-
tinned to dominate American industry and business. This philosophy,
being; built around two words: industry and frugality, and resting upon
Benjamin Franklin's cliche "God helps them that help tl‘leI‘JSEIVGS,"
worked upon the principle that if a person worked hard and long, lived
ShrEWdly, and saved his pennies, he would become wealthy, powerful, and
honorable. And if a person was poor, he was looked upon as ”a victim
of his own laziness, stupidity, or profligacy."3 Let the laws of
economics work unhindered; and if they showered lessings upon some
while only crumbs fell upon others, this was part of God's design.h

The idea that business was "no affair of government" was
generally accepted. There was no Departr'en‘f', of Labor, no Department of
comel‘cﬁ‘, no Federal Trade Comiission, and no Federal Reserve System;
b“ the monopoly of big business on industry and the mastery of 319.11
Street, of Congress in Washington were already going, too far, and voices
Of W(“‘1’7111'15 began to be heard. It was a strange act indeed, when in
1902: the "Garbo. *2 .. 1-," T'd‘ R 411: h .1 d + H1 '1

. y .reSioen e cy oosevc, , e pe to sew e a COa
strike. He had no legislative right to "stick his nose" into this af-

1‘
air and assist the cause of the "formentors of anarchy, "5 but he did;

 

\
11bid., p. 33.
2Allen, op. cit., p. 75. 3Ibid., p. 65. thid., p. 63.

slbidu p. 81.

17>

1'16 his act started ideas gjrox.-inr; in minds of r-any ti‘voughtful citizens.
The "filtering-down" financial policies of the classical economists
were soon to face, in a death struggle, the new and popular "bubbling-
up" policies of Socialism. In 1912, in the election of Woodrow Wilson
by the Democratic party to the Presidency of 't‘rle United States, these
ideas of a new, progressive theory of economics for America received
additional support which prepared the way for the reforms and changes
in business and industry that followed World War 1.1

This, the last part of our brief survey of American history in
the period from 1900 to 1911;, will be involved with the spiritual and
P111108 phical interests and develOpmen'ts of the period. Since this is
the period in which Gerald Kennedy was born and received his first.
Spiritual im1oressions, it appears that this phase of the early histori-
cal baCké-fround of his life will have special significance to our study.

Christianity entered the twentieth century pretty well scarred
and bmiSEd by the battles she had passed through during the last part
of the nineteenth century. These battles had been fought with
Darwinism, Marxism, Scientific materialism, and Secular skepticism.
These new "isms" had been such strong; inroads into former Christian
“”113ch "that by 1911; probably a large 'rl‘ajority of American intellec-

+
““13 “Ould have disavoweo‘ Christian beliefs."2 The Church which had

Spent so much time and energy in former decades defending her dogmas

\

(3&th 1111 the year 1912 the Kennedy family moved from Michigan to
lackin 8.. At this time Gerald was five years old. His father,
en mi in formal education, sickly, and poorly adjusted to life, was
8 mgtunate victim of the "filtering-down" financial policy of that
like th 1’0 is our assumption that his move to the West was motivated,
an 1 onsands of others, by a desire to elevate the economic and so-
evel of his family.

2
link, 0 o Cite, p. 330

ll
now turned to ethics. She became anthropocentric and concerned about

the social gospel.

American Protestantism largely abandoned literal fundamentalism
and rediscovered the ancient Christian message of social rights,
while the Roman Catholic Ciurch expanded its ministrations to
the poor.1

Despite the battles and changing emphases of the Church, sh
grew substantially in numbers, influence, and wealth during this first
period of the twentieth century. The Baptist and P'iethodist were. the
largest and most powerful Protestant churches, but the most spectacular
develoliment during the period was the growth of the Catholic. Church in
the United States. From 1390 to 1916 her membership grew from
7,343,136 to 15,721,815, while over the same period the total Protes-
tant growth was from 20, 837,303 to 26,203, 039. This tremendous
Catholic growth was largely the results of irr‘mxigration from Ehrcpe.2
Nor was the Catholic Church, during this period, torn by internal dis-
sension or theological disputes. "Modernism simply did not exist in
American Catholicism."3

For American Protestantism the spirit of progressive change was
599”- on every side. There was a steady stream of new divisions and
OffShootS- The larger denominations were being divided between the
traditionalists and the MOdEI'HiStS’ with the "modernists taking the
ascendancy...h Many of the offshoots were developing into holiness and
Pentecostal groups. An interesting; characteristic of the modern, or
liberal, Protestants from the. various denominations was their ability

and
wil"Lingness to unite with each other and work together in
\

1 2

£27

I

Ibid.

hlbid., p. 3b.

.53

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establishing worthy projects. As a result of this coej-m*ati_ve attitude
the Y.M.C.A., the Y.W.C.A., the American Bible Society, and, in 1903,
the Federal Council of Churches of Christ in America came. into forma-
tion. ’I'he Anti-Saloon League was made up of members fron all the large
Protestant denominations in the United States, and this organization
went into politics so deeply to outlaw the drinking of alcoholic
beverages hat in many states the separation between church and state
almost ceased to exist.1
While there were still many Christian people in the churches
who taught and practiced the tenets of primitive .f‘undamentalism,2 and
they continued their warfare against the theories of evolution and
secular materialism and also against their liberal brethren, in general
Christianity was more involved in the social gospel than in scriptural
exegesis in the early period of the twentieth century.3
The L»: ding American philosephers of the early twentieth cen-
tury ”61“: Jarzes, {bx-reg}, anc Royce, and they--
Eggﬁht to formulate a‘ creed for a democracy that would cast off
" Paralyzing new that mankind could. not work out ansx-Jers to
fund'-~'=u'r:ental problems. They offered hope and confidence for a
vex-1C: then in process of being; born.4
James and lbwey conceived systems of philosophy mom as prag-
matism, This system held that the truth or value of an idea or act is

to .
be measured by its workability and its consequence; and Since each

man 13 fI‘ee to establish pragmatic values for himself, this is the
\

111-3. , p. 37.

2 , . . .
practi Kennedy's parents were among those thristians who taught and
Gee, the tenets of primitive fundamentalism.

3Allen, 02. cit., p. 311.
hlbido, p. ’42.

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”delosophy of ultimate indivi<.:ualism."1 Royce held to the supreme
importance of ideals.
Measuring the new against the eternal, he chose the eternal and
the absolute. And the ideal that raised man above the level of

animal was the ideal of loyalty--of devotion, selflessness, and
sacrifice.'

These were the ideals, he asserted, that would give "an impelling
quality and sense of directness to democracy."

In the field of music, America was beginning to develop "rag-
time," the ancestor of ”jazz," and in art a form known as "modernism"
was coming to the front. Sculptors of the period were raising their
art to a new lavel of eminence. The seated Lincoln of the Lincoln
Memorial in Washington, D.C., was produced. American architects began
3331911113 skyscrapers around the turn of the century, and tall fingers
01‘ steel and masonry have been reaching upward ever since.

This was the spirit in which the people of America lived,
"Wk“: and worshipped during the first period of the twentieth century.
Th” were optimistic, ready to challenge and attack any problem, ready
to change old concepts and adopt new ones, above all growing into a

new world power.

World War I and Its Aftermath
19lh--1933

while Eurone was mobilizing her armies for World War I,
mum Peace talks were expressing their loftiest sentiments.

Ni
lliam Jennings Bryan, who had preached the ideals of the Prince of

Pen.
cc for many years, was now ready to put his ideals to practice as

Sec
1‘8to of State in Resident Woodrow Wilson's cabinet. Edward Ginn,
\‘

11b :1. 2mm.

M

1h
the schoolbook publisher, spent vast fortunes in various educational
endeavors to promote world peace, and climaxed his work in 1910 with
the endowment of the World Peace Foundation.1 Andrew Carnegie estab—
lished "the Carnegie Endowment for International Peace as a gift of
$10 million to the cause of peace."2 He also contributed most of the
funds needed for the erection of the Pan American Union building (a
peace project) in 1910, and in 1913 he presented the world peacemakers
with the Palace of Peace at The Hague.

The Kaiser of Gennany met the suggestion of a treaty, which was
made by Colonel House of the United States, with these words, "Our
strength lies in being always prepared. for war at a second's notice";
and when Colonel House came back home from Berlin he wrote, "It is
militarism run stark mad. "3 The European tinderbox flared into the
blazes of World War I on June 28, 1911;; and within a few weeks' time
Ru331a, France, and England faced Austria—Hungary and Germany in deadly
combat on land and sea.

on August h, 19114, President Wilson proclaimed the neutrality
of America; but it was impossible for the eleven million people of Ger-
man and AStro-Hungarian parentage to be anti-German and for the four
million Irish-Americans to keep from being. anti-British. Besides this
the unit@d States was facing a serious depression when the war began,
and the opportunity to sell huge orders of munitions to the Allies was
accepted as a timely solution to this financial problem. The next few

m0
“tbs demonstrated the danger of this kind of "neutral" traffic.
\ — -

1900 (Mela-army Wish, Contemporary America: The National Scene Since
' V York: Harper and Brothers Pubﬂshers, 1955): Do 187.

21131.1, 3Ib1d., p. 188.

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15

hwse arui many more provocations from all sides of the conflict con-
tinued to push the United States closer and closer to the brink of war
wwil or1.Apri1 6, 1917, a state of war was declared between the United
States and Germany.

IIhnately Wilson was a pacifist; and while it was his sad for-
tune t0 lead America into the war, from the very beginning of this
tragic experience his thoughts and heart were focused upon the peace
for the world that would come when the fighting was over. He continued
’00 Speak of the new era of world c00peration, of the war to end all
wars and to make the world safe for democracy. He assured the world
that America's aim in the war was to be the champion of the rights of
mankiJ1d.and bring about a peace that would guarantee political liberty
t° all men.

Many Americans fought in world war I with the dedication of an
evax¥§elist fighting for a righteous cause, but their reform spirit and
evalngelical fervor were pretty well used while fighting in the war to
end all wars and make the world safe for democracY- Consequently, they
didnot have much of either spirit or fervor left to work for world
peEce and political liberty after the war was over. The reformers
f(Night long enough to get ratification of the woman suffrage amendment
andtme Prohibition amendment; and then it appeared that their spirit
toxeform was gone, their evangelical impulse was spent, and they were
ready to rest a while, take things a little more easily and enjoy what
Hwy'already had. There was not even enough spirit of reforn left to

support the President's league of Nations project. "The revolt of the

American conscience was over."1

 

1A11en, op. cit., p. 105.

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16
Things did not remain quiet and restful in America after the
war, many new develOpmeni‘s and issues being on their way and coming
fast. One item that began to be felt was the income tax. Provision
had been made by Congress during the presidency of Taft for a federal
income tax, but it was not imposed until Wilson did it in 1913.1 How-
ever when it was imposed the rates were so low the tax was hardly felt,
but by 1920 it was beginning to make an influence in American finances.
In that year it yielded ten times as much money to the government as
did the customs, and it has continued to climb each year until in more
recent times it has become an important factor among the "instruments
for the redistribution of wealth in America."2
Among the maple of America there were some interesting and
significant statistics. Birth rates were going down, and health was
1”proving. Male life expectancy increased from forty-six years in 1901
‘0 fifty-eight in 1930.3 There was a sharp decline in farm pOpulation
and great increase of population in the cities and towns. Negroes were
moving from the South to the cities of the North. By 1930 twenty per
cent of American Negroes lived in northern cities.h
During the years 1920 and 1921 there was a brief depression,
but 30011 the necessary post-war adjustments were made and economy began
to ”‘88 again. Each year became better with the industrial boom, and
m classes of people in America had never had things so good; but then
the cr‘ah cane, and the nation landed in the Great Depression of 1929.

.1
gain eveonomic adjustments were made, and this time experience and
\

llbid.’ p. 1%. amide, p. 107.
31dnk, OE. cit., p. 296.
brow.

l7

disappointment over former adjustments were used as a guide, with
.‘dnerica beginning to rise again on a more permanent road to recovery.

It was during this post-war period that American industry began
to apply some of the principles and plans that had previously been sug-
gested on Industrial Management and Technology. Henry Ford first de-
veloped the assembly line method in putting his Model ’1’ Ford together.
Soon this method was adOpted in every industry where it would work.

There was also a phenomenal growth in use of electric power and machin-
ery, and as a result the factories and farms were able to produce
larger volume with fewer laborers in shorter hours and with easier
work. This meant more produce, more money, and more free time for
masses of people.
Some things were invented and developed during this period
Which leaves one at a loss for words to describe and evaluate the signi-
f1ﬁance of the social and economic changes that came with them. They
are 01‘ such immense proportions that they can only be mentioned here:
the great automobile industry with the improved roads, service stations,
Wrist camps, etc., that go with it; the radio industry with the great
networks, music, advertising, elections, nets, etc. , made possible by it;
the 8"nation industry with its revolutionary effects upon methods of
warfare and world travel; the motion picture industry with its effects,
good and evil, on morals, education, and recreation; the great banking
System to care for the financial needs of big business which became too
big 1‘0? Wall Street.
Another characteristic of the post-World War I generation of
mam-(38.113 was rebellion against the Christian ethics and standards of a

former generation. This rebellion developed into a revolution in

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l8
morals and customs. While there were many causes for this revolution,
the following have been listed as the most outstanding: wartime ex-
citement and its aftermath; increased drinking despite the eighteenth
amendment to the Constitution of the United States, prohibiting the
manufacturing, sale, and drinking of alcoholic beverages, automobiles
Hith their extended opportunity for love-making far beyond that offered
by the front room or a park bench; the new freedom for women to leave
their home responsibilities and work in offices and industry, and the
phenomenal spread of the teaching of Sigmund Freud, which was papularly
understood or misunderstood to mean that the "main cause for maladjusted
personalities was the suppression of the sexual desires."1 "Indeed, if
there was any single striking phenomenon of the twenties, it was the
POPUIar obsession with sex. "2’3
This obsession was stimulated by the "confession magazines," a
new form of literature on the American news stands; the movies; and the
“Oder?! dance which had cascaded downward from the graceful waltz to the
"Charleston." Women began smoking and driiﬂdng along with the men.
Their Skirts and. hair became shorter and they used more lipstick and

rouge. Divorce increased from 81 per 1000 in 1900 to 163 per 1000 in
1929A
\

11b1d., p. 319. 2mm.

1913~ 3This period of U. 3. history (World War I and Its Aftermath

fema1933) was also the period in which Gerald Kennedy received his

his 1 education. He started his first grade in 1913 and he received

dove“ .13. in 19314. Throughout those years he was an earnest student,

Schoot Christian, and a hard worker for he had to work his way through

involl' There was not much time for social life and he did not become
. “Ed in the rebellious attitude toward morals and social customs
ch were characteristic of that period.

hm, OE. Cite, p. 320.

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19
By 1930 the crest of this wave of rebellion seemed to have
passed, and people began to settle down. Again they began to realize
the true meaning of life and to salvage some of the enduring values of
Christian ethics and custcms. Along with all the secular activities of
the period the churches were active also. Their membership grew more
rapidly than the overall population of America. The city churches grew
larger, and the country churches grew smaller. Protestantism was grow-
ing almost twice as fast as Catholicism, and among the more than two
hundred Protestant bodies in 1926 the Baptists and Methodists still led
the way and accounted for the largest increase in membership.1
In theology and points of emphases the Protestant churches were
continuing to change in the direction that was started in the pre-war
Period. A large majority of Protestant clergyman had abandoned their
belief in the inerrance of the Scriptures and many other tenets of the
traditional Christian creed. Enphasis was removed from theology to the
"931301 of social service.“ They were finding support in the contempo-
rary Studies in the fields of anthrOpolOgy and social psychology "to
m that the Judas-Christian ethical system was the way of life that
”“101 best stand the pregnatic test of long-run human experience,"2 and
they “Ere making use of these new intellectual insights to confront the

“”1 rebellion of the age.3
\ ‘

1Ibid., p. 333. 2Ibid.

on the 3These new intellectual insights were making great impressions
be u American seminaries while Kennedy was a theological student and
it “:8 affected. First, while at Pacific School of Religion, he found
ha“ 13essary to break loose from "a stultifying fundamentalim" and
‘1‘“: tests of liberalism. At Hartford Theological Seminary he was in-
ﬂanged to neoorthodoxy and the social gospel. He gives Neibuhr the
*- for saving him from a shallow social gospel and when he got
Bib the various schools of theology he came out believing that the

“£311: is a trustworthy revelation from God and that the theology of John
I was about right for him.

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20
A few other areas of mnsion must be mentioned before we leave
this post-war period. There was the "Red Hunt" tension, caused by a
fear that socialism or communism was undermining the American way of
life and its democratic government, with the result that peOple saw, or
thought they saw, something "Red" associated with every unusual situa-
tion. This fear and tension reached its climax in the $acco~Vanzetti
drama in which two Italian radicals by these names were accused. and
arrested for the crime of killing a paymaster and his guard at a shoe
factory in Massachusetts. The trial and sentencing of these two incon-
spicuous men for a crime that was common in every American city was
publicized and debated by vehement propagandists on both sides of the
case. Some hotly urged that all radicals should be "strung up" on
general principles, while others contended that the rights of minorities
must be "scrupulously protected" for in this was the test of a democrat-
ic country.:1
A strong Anti-Evolution Crusade was started in the early twen-
ties. Its leading spokesman was William Jennings Bryan, and the cru-
saders Were mostly fundamentalist Christians from the rural areas.
Their Chief aim was to have the states pass laws prohibiting the teach-
ing °f the evolutionary hypothesis in the tax-supported schools. They
rammed that the teaching of this unproven hypothesis of athiestic
soientists was undermining the faith of the children of Christian tax-
payers. Liberal leaders in the churches and schools met the ﬁmdamen-
busts and fought courageously for academic freedom. By 1925 the anti-
Wolu‘tictnists had won their only victory, and that was in the state of

T
ﬁtness”. Immediately after the law prohibiting the teaching of the
\

tee 11". L. Allen Onl Yesterda :An Informal Histor of the Nine-
n Twenties (New or . e n Books, Inc., 1931 , p. 86.

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21

evolutionary hypothesis "the American Civil Liberties Union offered to
finance the defense of any Tennessee teacher who would test the consti-
tutionality of the statute."1 A young biolOgy teacher in Ihyton,
Tennessee, John T. Scopes, accepted the offer, taught evolution in his
classroom, and "the state was set for one of the greatest forensic
battles of the century."2 When Bryan was invited to join the prosecu-
tion, he accepted and joyfully declared "This is a matter for the
nation." The defense counsel secured the services of Clarence Darrow,
a famous trial lawyer from Chicago. The trial turned out to be a verbal
duel between the agnostic Darrow and the fundamentalist Bryan. Scopes
was declared a lawbreaker and fined, Bryan died during the trial; and
after several other hard and bitter battles in other Southern states,
the crusaders' spirit faded and the cause was lost to the liberals.
Another cause of tension during the twenties was the activity
°f the Klu Klux Klan, which had been reorganized under a blazing cross
0“ Stone Mountain near Atlanta, Georgia, in 1915. At first its growth
"a3 slow, but in 1920 two Klansmen who were expert organizers began to
Work for larger fees and more members, and they were successful on both
points. That year the Klan received 100,00) new members.3 This organ-
izat1°n stood for the supremacy of white, native-born Americans; and it
"‘3 anti-Catholic, Negro, Red, and Jew. Protestant Americans had a
hiatoric fear of Catholics, and the Klan thrived by keeping this fear
agiukd. Also the Klan was set on "keeping the Negro in his place."h

'ug the hilarious twenties the Klan found a favorable climate in
-.‘~‘-_l_

lLink, SE. Cite, p0 3380

 

2Ibid. 3Ibid., p. 3M.

h’«L’Lsh, Q. cit., p. 286.

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22
which to work but as the abnormal excitement and fears of the people,

which were part of the aftermath of the war, began to evaporate, and a
sense of security came back into their hearts again, the Klan's appeal
lost its attraction and it went the same way as other "isms" and sinis-
ter movements.

‘Ihis most confusing and flamboyant period of the twentieth cen-
tury ended in the Great Depression. There were many related causes for
the financial panic that struck America and the World in the fall of
1929 and lasted until 1933, but the basic cause was said to be the
“economically unsound peace treaties"l that disrupted the economy of
Ehrope. New hope came to the American businessmen when the Republican
statesman, Herbert Hoover, was elected to the Pr'esidency of the United
States in 1929, but his election appeared to be too late to avoid the
crash. Consequently during the month of October, 1929, the bottom
drapped out of the financial structure of America; and every aspect of
her economic life was grievously effected. By 1932 the industrial pro-
duction of America was down 51 per cent below the peak it had reached
following the war, and unemployment reached the figure of 114,000, 303
during the early part of 1933.2

The social impact of the depression was serious. Tobacco con-
3“mption and divorce rates went up, while marriages and birth rates

declined. Family tensions mounted, and the educational system received

- a
denagmg setbacks.”

—_¥

11bid., p. 1.09.

2Link’ OE. Cite, p0 3590

Bib-Ego, p. 361.

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23
By voice and demonstration the masses of suffering people cried
out for help, while the honest but "inept politician" Herbert Hoover

unyieldingly held (too long) to his philosophy of "rugged individualism"
and "strongly Opposed any measu *e that would. transfer responsibility
for social alleviation from localities and states to the federal govern-

ment."1 Eventually he saw that the gravity of the situation was too
great for local governments or individual businesses to solve and that

some definite action was necessary on the part of the federal govern-

ment, but by this time he had "lost the confidence of a large majority
of the American peOple," and. millions of them had turned their eyes

and hepes toward a new future when they, and "not businessmen and

bankers, would make the important economic decisions."2

The Era of the New Deal
l933--1939

In the election of a President in 1932 the American people re-
JeCted the conservative leadership of Hoover and. big business in the
federal government, and they turned to "a new progressive alliance"
which placed the government into the hands of "a new leader and a party
long out of power. "3 By this action at the polls the peeple of the
United States placed Franklin D. Roosevelt in the White House and
brought to their country a "New Deal." When this new President lifted
his Vibrant voice and said, "The only thing we have to fear is fear
“3811‘," a feeling of assurance came to indebted farmers, bankrupt
businesa‘men, and hungry people standing in breadlines, and soon there

Were vigorous steps taken to put America on the road to recovery.

__

111112.. p. 365.

2Ibid., p. 373.
3&0, p. 377.

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21:
There were two phases to the New Deal. During the first phase
(3-933 to 1935) the new government followed a program which sought to
weld together "the various components of progressivism into a solid
coalition." This task was accomplished with "deceptive case" because
of the dire. emergency the country was in during 1933 and all parties
were demanding action of some kind; but when the eye of the depression
storm had passed over and. things began to look better, the coalition
fell apart and this necessitated the second phase of the New Deal,
which lasted from 1935 to 1939. In this phase the President abandoned
many of his earlier policies and formed a new alliance consisting of
farmers, workingman, forces of social justice, and the unemployed; and
with this alliance " set in motion the most far-reaching program of
federal social and economic legislation in American history."1
Roosevelt was said to be narrow intellectually, averse to hard,
logical thinking, "preferring intuition to reason in solving difficult
problems."2 He could think in broad terms and was willing, ”to try
about any experiment in order to achieve his goals." His great
strength as a leader was found in his ability to commnicate directly
With peOple and radiate warmth and confidence in their hearts. He was
able to express great ideas in simple language. Above all, he pos-
sessed "an uncanny ability to know and understand what the people
Wanted and the courage to defy powerful forces of privilege and fight
for measures of social and economic justice."3
The story of the abandoning of old policies and the adeption of
new ones which were accomplished so quickly under the New Deal, along

E

1&0, p. 381. 2113111., p. 383.

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25

with all of its reforms and socialized projects are well told in the
current books on American history, and it will not be necessary to
repeat them here. The purpose of including this section in our brief
survey of contemporary American history is not to present a list of
things that transpired during the first six years of Roosevelt's presi-
dency, but to emphasize the fact that these transpiring events were
evident of a significant change in the philOSOphy of government and

the industrial, business, and social customs of the American peOple.
Roosevelt's "New Deal" brought about "the full flowering of social
justice progressivism"1 in the United States. It was done by free
debate and objective reporting of events, with the channels of exposure
and criticism kept Open.2 This process of governmental reform which
changed so many policies and deep-rooted concepts without destroying
democracy itself has demonstrated. the strength of the American demo-
cratic way of life and also proven that democracy can "effect funda-

mental institutional changes without recourse to revolution, purges,

and executions. "3

World War II
193 9—1915

It was in 1931-1932 that the first important assault was made
upon the peace structure that was established after World War I. This
“33 Japan's occupation of Manchuria, which was her "first move in a
b°1d plan to destroy China's independence."ll The Western Powers ‘70in
their Protest to this act of military aggression on the part of Japan;

and consequently on February 21;, 1933, Japan withdrew from the League

‘—

 

IM.’ p. 1100. 21bido, p. M160
3
£23" thj-do. p. LL51.

—1_

 

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of Nations} Through its Secretary of State, Henry L. Stimson, the
United States let Japan and the world. know that she would follow "the
doctrine of non-recognition of territorial and political changes
effected for military force,"2 and it was the maintenance of a policy
in harmony with this doctrine that eventually culminated in war between
the United States and Japan.

At the same time that Japan was making assaults upon world
peace in the Orient, the Nazi party was rearming Cern‘any and repudi-
ating the terms of the Versailles Treaty. This action gave America as
Well as the other friendly nations in western Euroye grave concern.

In addition to these problems, the United States was having consider-
able trouble with all the European powers that had remsed to pay their
debts from the first World War.

While the war clouds were getting darker in other parts of the
world a remarkable achievement was carried forward to completion in
the Western Hemisphere. This was the establishment of the so-called
"Good Neighbor Policy," which was, to some degree, "a mutualizzation of
the r'lOm'oe Doctrine,"3 to cover the peace and territories of all the
COlmtries of the Americas in the event that they should be attacked.

As the international situation throughout the world grew more
tense, the American people became more determined, in their insistence
m11$°1ationism. The events at Versailles had disgusted Americans
again With the policies of European lawmakers, and furthermore during
”E 1920's there develo »: a no ~ .3 1r -° ‘vtellect 1. L *lt

, p-c. among 00111:, 1 Mexican in , n, us. 0 a 3m .

COT-1316'}: over the part their nation took in World War I and the peace

—__~

 

1 . .
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33222.. p. 11590

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27
treaty that followed it. Some American historians had been studying
the causes for the war and had decided, upon the evidence they had
discovered, "that Germany had been among the powers least responsible
for the tragedy." If Germany was not responsible for the war, they
reasoned, then "the Versailles Treaty was a monstrous fraud and
injustice."1 This "new" history strengthened th determination of the
Americas“. people not to he come involved in the affairs of "degenerate."
Europe again. Another development that added strength to the isola-
tionists' arguments was "an investigation of the arms traffic and its
allegedly sinister influence in world politics." This thesis was put
forth "that wars were always prizrarily economic in origin." All these
things toga .her set off a wave of excitement among thousands of
thoughtful Americans who "resolved that such tragic mistakes should
not happen again."2

Despite efforts of noble statesmen to maintain American isola-
tioniam and world peace, by 1935 the international situation was such
that world peace was in great danger and American isolationism was
becoming more impossible. Japan was pushing her war deep into China,
Hitler had denounced all the provisions of the Versailles Treaty and
was reaming Gerrzmny,3 and Mussolini was in the process of launching
his invasion of Ethiopia. ‘M’lile the Ieagxe of Nations debated, the
a35r‘v'330rs pushed forward their military campaigns. World tension

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k

l 1.: , 2

IV-Ldo, To ”.63. Ibid" p. 14621.
W 3hemec‘sy was in Germany in 1936 while Hitler was rising to
‘JWer,

C . o
voldiers we re everywhere and he awoke almost every morning to

hoax- !" . . . . .
. J18 sound of marcning, Singing youtxl preparing for vforld War II.

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28
debates which divided the American people at home; and their statesmen
traveled over the world from conference to conference endeavoring to
avoid another World War, but events began to stack up so fast that the
second world-wide holocaust became inevitable. There were the Pansy
nuuoent on the Yangtze River, the Munich Crisis, Dunkirk followed by
”ﬂood, toil, tears, and sweat," the fall of France, lend-Lease,

Atlantic Charter, American oil, scrap iron and steel for Japan, the

Bums Road, and Pearl Harbor on December 7, lPhl, at 7:55 a.m.1 America
wasin the war with Japan; and by necember ll, Hitler and Mussolini had
joked with Japan. The shocked and enraged Americans ceased their
icmﬂistical debates over isolationism and foreign policies and united

tmnr strength into one mighty army to fight grimly for survival and to

Inn'dm war Japan had started.2

This war for survival was the most staggering task America had
Iamuisince her war for freedom; but she possessed enormous resources,
@Eat and courageous political and military leaders, and unity on the

hmm front. With these assets the American people "took the war in

M

1At the time of the Pearl Harbor attack Kennedy was pastor of

km First Methodist Church in Palo Alto, California. He lived through
te'West Coast blackouts and learned how dark a city can become when
a” lights are out and the young men are leaving for war, but he said

FFPB Was a miraculous sense of unity that develOped overnight. (While
.2222 13;: Feet, p. 65.) -—-

21o his book While I'm On 341 Feet p. on, Kennedy tells of the
anions soul-searching and inner'turmo he had at this time. During
:Tﬂhary days he looked at war as a racket promoted by munition makers,

mthis war was something different and he seriously asked himself the

‘nRStion. "What do I believe about pacifism and the Christian response

t0 War?" He decided that there Were great principles by which a man

Eittlhivo but that God, man, and the situation of the moment must decide

ti 3° Principles must be applied. He was also impressed at that
me‘dih the fact that "life is bigger than our logic."

 

 

 

 

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29

stride, without emotional excitement or hysteria.”1 More than 15
million men and women served. in the armed forces before the end of the
war; and the",r were the best paid, best clothed, and by 1943 the best
equipped fighting soldiers in the world.2 Before victory came in 1925,
America had lost 253,573 of her fighting men and women by death. In
addition to this there were 651,0142 who were wounded, llh,205’ taken as
prisoners, and 65,8314 missing. The price of victory was high, but the
lcsses of the enemy were higher. Germany and Italy had lost by death
alone 373,600, and Japan had lost 1,093,ooo.3

At the beginning of the war American scientists were lagging
behind European scientists in such areas as electronic devices, radar,
rockets, jet propulsion, and atomic fission; but by 19hl the Office of
Scientific Research and Development was organized and. the research and
eXperiment race began between American and Semen scientists for secret
and more powerful weapons. Both were working for a bomb that would
employ the principle of atomic fission;h but toward the end of the race,
while American and British planes were bombing the German atomic plants,
Allied scientists, assisted by key German scientists, including Dr.
Albert Einstein, whom Hitler had expelled, were secretly working on the
bomb in the security of American soil. Their goal was finally achieved
when the first atomic explosion took place secretly July 16, 19345, at

the Alamogordo Air Base in New I-Iexico.5 This was two months after the

h..-

1Link, American Epoch, p. 503. 2Ibid., p. 505.

 

31133-60, p. 5%.
Wish, 92. 5333., p. 58);.

52313., p. 585.

30
defeat of Germany, and three months and four days after the sudden death
of Franklin D. Roosevelt at his Warm Springs, Georgia, home April 12,
19115. This explosion marked the beginning of the Atomic Age.

On V-E Day, May 3, 191:5, following the collapse of Germany,
General Dwight D. Eisenhower, Comander-in-chief of the combined Allied
forces in the European theater of the war, represented the United States
at the French schoolhouse in Reims when the German officers signed the
unconditional surrender papers. Harry S. Truman and his ”Fair Deal“
became the successor of Roosevelt and the New Deal.

On July 26, 1915, the Potsdam Declaration was delivered to Japan
in which she was told to make an unconditional surrender immediately or
be annihilated.l The new secret weapon was ready, and America's new
president was ready to use it, if necessary, in order to bring about a
quick termination of the war. Japan rejected the demand; and on August
5, 1915, an Atomic bomb was dropped on Hiroshima, leaving 73,000 people
dead and sixty per cent of the city destroyed. Three days later the
second Atomic bomb was dropped. This time it was on Nagasaki, leaving
homo dead and one third of the city destroyed. On August 10, Japan
surrendered; and on September 1, 19115, V—J Lay, General Douglas
MECArtI'mr, Commander—in—chief of the armed forces in the Pacific theater
01' the war, represented the United States at the signing of the uncondi-
tional surrender papers which took place on the desk of the battleship
"Missouri" anchored in Tokyo Bay. This event brought to a close the

Operation of the Manhattan Project and saw the dawn of the new Atomic

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The Era of Atomic Energy, Cold War
Space Travel, and a New deformation
l9h5--l965
At the close of World war II life among the American peOple was

in an abnormal situation again. The stability of the family and home
had been badly affected during the war years.1 Fathers were on the
front fighting and many mothers were in the factories working while
juvenile delinquency flourished among the children. In l9h5 thirty-six

2 War ma r-

per cent of the civilian labor force was made up of women.
riages, crowded housing conditions, prostitution and flourishing promis-
cuity, rationing of food, gas, tires, and other essentials to normal
American living, all combined into one sad picture. The educational
situation among American youth was damaged by the war. Many children
got jobs and worked long hours. At the same time teachers were scarce,
and some college and university campuses were deserted for a while.
Along with the other tensions there was also considerable labor
tension; and although the labor unions had signed a "no-strike pledge"
for the duration, there was trouble with the miners, railroad employees,
and factories producing war goods. At times the government had to step
in and keep the wheels turning. At the close of the war as the service

men mre returning to civilian life, these tensions were still present

and 8 Wave of strikes seriously disturbed reconstruction plans.3
\

Nebp lKennedy was pastor of St. Paul Methodist Church in Lincoln,
the 8aka from 19h2 to l9h8. It was during this time (l9hS-l9h8) that
Math ex-~G.I.'s flooded the college and university campuses. St. Paul
had I“015.551; Church was located near the University of Nebraska and Kennedy
Wiet Pge numbers of these ex-G. I. 's and their wives, with their

tiles and problems under his pastoral care.

Man, pp. 213., p. 603.

3Link, pp. 933., p. 597.

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32
Negroes, Mexicans, Japanese, and. Germans were the peoples that were
largely involved in race tension and labor discrimination.

In due time there were signs of a great future. The returning
veterans began to build homes and establish families. Soon the bi th
rate began to soar, and by 1950 the population of the United States had
reached 150,697,361, which indicated that there had been a lh.S per cent
increase since 1910.1 In 1951 there were 3,750,000 born, and the normal
family began to have three or four children instead of one or two as it
was back in the thirties. Along with this increase in population went
improvement of health also. New medical and surgical techniques, new

drugs, better health services, the use of more vitamins and :‘resh vege-
tables and milk, all combined to make Americans more healthy than they
had ever been. Whereas the life expectancy for white males in 1901 was
forty-six years, it was nearly sixty-six in 1950.2 Many of the old
diseases that had harassed the huzmn family for generations were disap-
Dearing, but others were growing more perilous. Among hese new and
fearful killers were heart disease, cancer, and mental illness.

Not only was the American population getting larger and
healthier, but it was also getting wealthier and wiser. Unemployment
"a3 at "an almost irreducible minimum, " and the years from 1915 to 19524
brought to the mass of American people "unparalleled material prosperi-

t-V'" The technological revolution which started in the thirties con-

tinv , .
“led during and after the war; ano as a result the laboring man was

be .
Oomng more free from the slavery of the pick and shovel, working

fe
Her hourS, producing greater quantities of goods, and making more
\ _ ‘4 ‘ A A»-..

11b1d., p. 575. 2mm.

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33

theme for himself.1 Electric over had "increased nearlr 500 oer cent
3 . 3

and by 1953 about one-1" ourth of the American scientists, 192, 000 of then.
both private an.”- public, were engaged in research projects, the aggre-
gate cost of which was $h billion.2
The educational situation in the United States at mid-century
was suffering some tensions; but viewed as a whole, it was keeping pace
with the rising level of the social and cultural growth of the nation.
Its expanding program was offering to American youth more and higher
educational opportunities, and at the same time its standards were being
steadily improved. The returning veterans, with government funds avail-
able to them for educational purposes, crowded into the colleges and
ImiVersitie-s of the land until every classroom, housing facility, and
library was strained to a point that was "well-nigh unbearable."3 From
among these mature soldiers who returned to college cane many well-
trained and dedicated professional men.

Some significant changes were taking place in educational philo-

" during these years also. For one thing the curriculum for under-

“ u

SOph

graduates was becoming more integrated and designed to give a broad,

general education which would. "acquaint students with the whole of human

ex3301"1ence rather than with isolated fragmentst Another change was

seen in a new emphasis on religious education. Pl'rilosophers and educa-

tors began to recognize the "importance of Judaism and Christianity in
‘-1

the ; . . .
CeVelOpment of western Civilization, " and. consequently a large

num . . . . .
ber of educational institutions established departments of religion.

\
lIbid. p. 588. 21bid., p. 589.
m, “—-

3Ibid., p. 617. thid., p. 619.

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334

This picture of post-war America would not be entirely true if
only the bright elements of growth and prosperity were presented. There
were also some dark spots. Among many of the thinking peOple there was
a feeling of gloom and fear of the future. There were several causes
for this prevailing pessimism in mid-century America. Although there
was unprecedented prosperity, the scar left by the "Great Depression"
was so deep among the adult citizens that they were quite sure the pre-
sent wave of prosperity could not long endure. Nazi and Communist
savage cruelty to such large masses of people during World War ll had
caused the dream~ of moral improvement to vanish, and the recent use of
the atomic bomb in World War II giVe rise to visions of a third World
War in which atomic weapons so powerful could be used that there would
be great danger of exterrdnating the entire human race. There were.
bitter clashes between Catt'iolics and Protestants over religious freedom
and state support of parochial schools. Organized crime and racketeer-
ing became big business in the cities. "A wave of corruption swept
over the nation, engulfing leaders in private organizations and in
government on every level, "1 and there was a devastating increase in
juVenile delinquency, alcoholism, and bootlegging of narcotics to young
people.

Despite this wave of corruption that swept mid-century America
them was also great and significant developments within the churches of
the nation. During the decade from 19111 to 1951 ”the return to religion
constituted one of the most significant social. and intellectual move-
rmants in the United States."2 Every religious body showed substantial

gains in membership and resources during this period except the Jewish

¥

lIbido, p. 6%. 21b1d0’ p. 620.

 

 

 

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congregations. "All Fret-stett denominatiors grew faster than the

general population. Not only did the holiness bodies "on the social

frontier of Protestantism," including such churches as the Nazarene,
the several Churches of God, and the Pentecostal Assemblies, grow
rapidly in membership, but they also gave evidence of changing from

'Tringe sects into established denominations."1 During this period of

sﬂmtantial growth the Catholic Church increased at the rate of h? per
can, while the Protestant churches increased by 65 per cent. This

pmwth in membership brought with it a change in social character. Both

liotestant and Catholic churches to a large extent ceased to be "strong-

txdds of social snobbery and middle class conservatism" and became

mﬂxitual homes of all people.

While all the causes for this phenomenal return to religion at
Mid-(\eqtluqr are e 1* ~x~ 0* ‘ 1 ti o ' b ' 1 c-
.- . u , p reaps, n u KHOh, Jere are some very o VIOJo ones.
£38 most important factor appears to be the one given below.

It was plain to all who would see that the most important
‘factor was the profound change in popular attitudes toward
Inan, society, and God that took place during the late thirties
and afterward. In brief, there occurred a metamorphosis from
a prevailing optimism and humanism to a pro-despair of man and
his works, as the mass destruction of the Second werld war, the
revelations of Nazi and Social inhumanity, and the fear of fu-
ture annihilation destroyed public faith in automatic human
progress and caused millions of Americans to seek understanding
and hOpe in religion.2

This change in attitude was deeper and more significant than

313mly a rapid growth in church membership. It also called for a change

1rltheological emphaSiS. By mid-century, American men felt too insecure

JJlthe midst of global wars, rash dictators, and new lethal weapons to

QOntinue "to worship science and progress as God and heaven."

\—

This

lIbid. 21mm, 17. 621.

 

 

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36

feeling resulted in a "decided reaction in philosophy and theology

against pragmatisn and secularism."1 The reaction, which is spoken of
as "a rebellion against the liberal social gospeiers"2 was really
started by Karl Barth and other European theologians following World
Vhr I and had begun to make "faint stirrings" in the theological semi-
muies located in the eastern part of the United States in the early
ddrties.3
Protestant liberalism was an attempt to reconcile Christianity
widlmodern science and scholarship. It had denieJ Script rel infalli-
biUty'and had "embraced higher criticism and evolution." Emphasis was
then off of "theological exegesis" and placed on the ”social gospel."
WHUS capacity for self-improvement was enthusiastically taught, and
these "optimistic liberals looked toward the early establishment of the
Kingdom of God" among men.h But when the European theologians surveyed
the ureckage of World War I and the failure of the League of Nations,
the.V'"felt overwhelmed with the sinfulncss of man which made real pro-
3r€Ss impossible."5 Karl Barth, 'mil Brunncr, Paul Tillich, and others
"infﬁcted liberalism for glorifying man instead of God and for forget-
tifu: that man's sin produces perpetual crises in history.") However,
these theologians did not reject liberalism entirely and return to the

‘51G.fundamental beliefs of the church. Rather, they developed a new

\_ a

1Wish, 92. 93.3., p. 675.

2933., p. 676.

3Kennedy, E1122 £33 9_n_ Ijz 3331;, p. ht.
L‘Link, 32. 933., p. 621.

5941311, 92. 9333., p. 676.

6mm, 93. 933., p. 621.

 

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37
kind of theology which was a hybrid between liberalism and fundammial-
ism. From the beliefs of liberalism they took evolution and higher
criticism; and from the Bible they accepted the doctrine of the "sover-
eignty and majesty of God, the sinfulness of man, the atonerrent made by
Christ, and the sufficiency of Biblical revelationﬂl

This new school of theology was called neobfrthodoxy. Its
founding theologians revived sore of the doctrines taught by Luther,
Calvin, and Sb‘ren Kirkegaard;, and, while they placed a renewed 5 recs
on Biblical exegesis and theology, they did not fail to stress a
limited social gospel. They thought of the church mire as "a saving
remnant in an immoral society than as the remakcr of the social order."2
I’I'any Biblical terms are used in neo’o’rthodox literature, but often they
have different meanings to the traditional ones held by the church in
past times. In speaking of this characteristic of the new theology,
Bishop Kennedy says that it is "laden with paradox and cannot be under-
s“Md by laymen."3 Despite its strength or weakness, Neo’drthodoxy
appeared to be the answer to the spiritual hunger in mid-century America
f0)? many peeple, especially the more formal and intellectual, and it has
°°ntinued to be a popular theology in American theological seminaries.

Another significant trend in the leading Protestant churches of

“Erica following World War II was the striking decline in denomin"

c1."

tl(malism and the devel.0pment of neighborhood churches. This trend

A.\J

tQWard unity gave great encoxragement to the Federal Council of.‘ Churches

of Christ in America and also to the coim‘enical movement. In 1950 the
\_

1mm, p. 622.

w

2Ibid.

3l‘2em‘..e<iy,.lrﬂiile I'm 92 -_y Feet, p. hit.

 

70

fhe Federal Council 0? Churches of Christ, which included ”every im-
portant Protestant denomination in.mvcrica except the Southern Baptist
and the Missouri Synod Lutherans."l
In the midst of this neighborhood spirit among the Protestant
churches there was a note of alarm. The Protestants were alarmed at the
aggressive efforts of the Roman Ca holic Church to receive support from
he State for her parochial schools. There were many heated debates
m1the issues involved in the separation of church and state between
Pnﬂestants and Catholics. In order to make their voice heard in a
swung way in prOper places, the Protestants organized a movement snovn
as "Protestants and '\ ther PJ-‘vericans United 1‘ or Separation of Church and
State." (PQAU).2
At mid-century there was a wave of evangelism that swept through
the churches of America. any people came out of the war years with
Confused minds and crushed spirits, and they were eagerly waiting for a
voice to tell them what to do and which way to do. They found this
voice in eloquent evangelists like Billy Graham, whose sermons gave a
poSiiﬁye call to return to Jesus Christ and the Word 5 God.3 The

O

(“Tlrches with a strong element of fundamental theology in them exper-

With this stress on the post-war religious conditions in the

,J

UTlited States the point should not be OVerlooked that h0.) per cent of

\_

lLink, 32. 33.3., p. 623.
2Ibid.

BWiSh, 229 9.2., p0 6750

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39

Americans were not church members; ”not even claimed as church members"
by any denomination. These people, sixty-four million in number, were
not anti-religious, atheistic, nor bad people in general, but for
rious reasons of their own they were nonconformist.
Also, at mid-century, before the fires of World war II
:mased burning, a new kind of war began to disturb the world.

"he Cold war," has become increasingly familiar in almost every nation.

Rumﬁan-inspired communists took advantage of the grim situation left

hmcentral EurOpe upon the defeat of Hitler. While Russian armies still

scammed the defeated countries, agents from Mbscow came as liberators

tO'ﬁee the slaving peOple fran landlordism and poverty. Amid these

dreams of relief from their suffering, and unrecognized by them, "the

Iron Curtain had descended” about them. At the same time Allied

armies were being demobilized; and the leaders of America and Britain
Were hopeful that a broad agreement could be reached between themselves

and Russia, although they did realize the distrust of Russia for all

capitalist nations. On the day that President Roosevelt died, April 12,

19h5, he sent the following message to Churchill:

I would minimize the general Soviet problems as much as possible
‘because these problems, in one form or another seem to arise
every day and.most of them straighten out. . . .

The problems did not straighten out, but became more serious.
1‘
0Q o C O I U Q U
or1352.11531a began charging the United States With re—arming Japan and
Ger“. . . .
4Iny'for a future war with her. Also there was the Charge of Ameri-

C ' 9 1'
{“1 lnwerialism. These and many other proolems mounted, including the

\

1Leo Rosten A “uide to the Religions of America (New York°
V.‘ ’-'J J _:—;-:— l o
Qimgn and Schuster, 195?}, p._165:_

2Wish, 92. 5313., p. 609. 3Ibid., p. 610.

 

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to

Atomic energy.

0:

problem of East and West Berlin, the Korean War, an
1-'-.'hile Russia spread. the doctrine and enslaving power of Communism,

America carried on a policy of furnishing money and skilled technicians

to help the countries that had been ravished by war to recover. The

tense international situation moved from one crisis to another, but

with the help of the United Nations Organization and other peace-keeping

agencies a third World War has thus far been delayed.
The invention and use of atomic bombs in bringing about he

surrender of Japan not only marked the close of World War II, but of

more importance, the claim of a new age-«the Atomic Age. However, the

amazement caused by the first atomic bombs was soon overshadowed, for
in the month of November, 1952, the Defense Department of the United
States detonated the first hydrogen bomb,1 a bomb so powerful that one
01’ them contains the capacity to destroy completely a very large city.

BY this time it was evident that an atomic arms race had begun. The

Soviet Union exploded an A—bomb in 19149 and a H-bomb in 1953' Britain
tested her first A-bomb in 1952, France exploded hers in 1960, and
Cmmnunist China in 196h.2

Man was indeed in a strange and frightening age, an 321:8 "0f
p(mential mass destruction and of achievements unparalleled in the his-
“113' of the world."3 But this Atomic Age was to be followed quite
Saddam), by another age. On October 1;, 1957, the Russians launched
Shuts-,1}: I, and this new and strange accomplishment marked the beginning
\

lLink, op. cit., p. 7ou.

2Newsweek, July 19. 1965. p. 50.

3m. .1... at.

I41
of the "Space Age."1 Immediately a tense race into outer space devel-
oped between Russia and the United States. The literature which came
from serious-minded space scientists began to read like science fiction.
At first animals were sent into orbit and. then men. Satellites were
launched into outer space to send. back pictures giving information about
weather and carrying news broadcasts around. the world, and at the pre-

sent time thousands of scientists are t-rorking and millions of dollars
are being spent in an effort to develOp a spacecraft capable of placing
a man on the moon or some other planet.

On this very day in which this part of our study is being
written, July 1h, 1965', it is expected, if all goes well, that Mariner
IV "will 'float' by Mars at 11,500 per hour . . . and relay information
back to earth that could change our concept of the universe and further
mOdify interpretation of the Bible."2 Mariner IV was launched from
Cape Kennedy on its space mission to Mars almost eight months ago
(NOVember 28, 1961;), and it is supposed to travel 325’ millions of miles
on its journey. In this bold and awe—inspiring venture there is an
interesting caution being taken. Scientists have concluded that it is
"entirely reasonable that Mars is inhabited with living organisms and
that life independently originated there"; and while they "urged. an

mediate program to explore" the planet, "they cautioned against con-
taminating the Martian surface with earthly microbes that could over-
“helm what life exists or destroy evidence of chemical evolution that

Drece ded life . "3
\

libtthew s ' X
g pinks, Christian Thought from Erasmus _t9_ Berd aev
(Lnglewood Cliffs, N. J.: rentice-Hall, Inc., 1952), p. 2.

 

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Before concluding this brief survey of American history from
1900 to 1965 it appears to be in the interest of this study to take one
final look at the church and some interesting religious develOpments
that are being activated at the present time. People are saying and
mung some strange things; and many thoughtful leaders of society, in-
chmhng ministers, are wondering where the present reform (or revolt)

lel lead.

In a recent article in.£22§ magazine, T. George Harris, senior
eiﬂnr, presented a thought-provoking article entitled "The Battle of
the Bible." Hare Mr. Harris analyzes some of the tensions that are
ludnging about a revolution in the Christian churches. He introduces

his article with these words:

Ybu feel restlessness everywhere you go. The big denominations,
long placid, are suddenly possessed by turmoil. Pepe Paul needs
all his authority to control, or try to, the revolution in Roman
Catholicism. But Protestantism, with no central machinery, is
rocked even more violently by the same historic disturbance.l

Harris asserts in his article that many Protestant leaders be-

lieve that the church will not survive as it is, and.among some writers
the puesent time is already referred to as the post-Christian age.

The great cause for the present revolt against the church from
wit3hout and the revolution from within, Harris contends, is the fact
thQiJ the church has kept itself too aloof from the world. It does not
7!

rwuich deep into the human situation." Too long millions of church
members have accepted "the church as just an extra luxury built into our
artﬂlitecture of affluence," in which there is too much "anti-Christian

Vanity'." An "edifice complex," a welter of church committees, and a

concern over trivia has become a substitute for creative religious
\

11b1d., p. 17.

‘

1:3

activity. Worship in the churches is made too much "an exercise in
nostalgia" and there are too many preachers who speak and pray in "the
stained-glass voice." The charge is made that the great church, secure
in its "suburban captivity, " content in its busy programs of comforting

the comfortable, "no longer irritates a man by revealing the wide gap

between what he ought to be and what he is."1

These religious activists contend that "the church can live
again only when it abandons protective building, orthodoxy, bureaucracy
«and takes its chances in the daily world of doubt."2 They insist
that the world has changed but the established churches have not changed
and that the time has now come "to tear away the old dead flesh so the
new flesh can grow." They look back at the history of the church and
discover that about every two centuries, "Christianity breaks out of its
“istitutional container--the church--and reworks the human landscape."
Those who are concerned about the present reform in the Chris-

tian church are not, by any means, discouraged.3 They see encouraging

—__

12345.1... p' 18' 2Ibid., p. 170

Ct 3316 keen awareness of the present crisis in the Christian
yengh that is sensed by Methodism was well expressed in the serious,
renngggngistlc episcopal address of Bishop Kemiedy at the 1961; Guad-
minim: eneral Conference of his church. The Bishop did not try to

:“ ze the problems Christianity is facing but spoke of them with hope.
--—- magazine described the spirit of this address as follows:

gzgdthel‘e may be but not to the exclusion of hope. Methodism
and thnOt be itself without a large measure of Christian Optimism,
Ge ralde Kzonference's sense of expectation was expressed by Bishop
the m nnedy of Los Angeles in the episcopal address that Opened
”ting. (Time, May 8, 1961;, p. 7b.)
A b
amrieifmey of the address reveals the fact that the Bishop is keenly
Church faces present-day spiritual revolt and critical issues that the
great body 0} and he is standing as one of the courageous leaders of his
Christian peeplc seeking for a way through.

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sign:that the reform is already In artering in men J places and tr imy

optbistically expecting it to be more far-reachin than the mt

me."1
The following are present-day Chris ian aclir1J1c which are

lodmﬂ.upon as signs that the new Reformation is under way and that it

talltxt Christianity deeply involved in human.affairs again and h=li
conﬁmed men.to "escape emptiness and self-extinction."

l. A renewed int.rest in the Scriftures: mhere are "36 new
plain-Englis}1v versions" being nlaceo in the hence of

oern readers, and last year (lQCh) sales of Scriptures
were up h2 per cent. One Protestant intellectual made
the following statement about this new interest in the
Bible: "Ybu read the news paper in one nand and the
Bible in the other. The Bible is not only a strange
new world, but a very living world."‘

2. A neW'surge of mysticism: There are hundreds of prayer
groups, Campus Crusades, Ybung Life and other giant
evangelis tic organi7 ations, laymen's institutes, and
intellectuals' retreats. Some of these movements are
active even in the very sephisticated Protestant
churches and go so far in their mysticism as to speak in
unknown tongues and practice divine healing.

3' 1X number 01‘ enthusiastic and trained Christian grouns who
are urging war on poverty, prejudice, and "all forces

that cause men and women to be less bold, less giving,

\

1
look, July 13, 1965, p. 180
2Ib1e

\. 9 po 170

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and less of a person, than the Son of Man showed them
how to be."

h. A new program called the "Inner—City Einistry" in which
clergymen sit in with big business executives, goading
them on to be ”co-creators with God,” or they sit with
the social workers, doctors, and police, becoming
deeply involved with the social problems they handle.

5. A healthy but vigorous pregram of self-criticism within
the church: For decades a self-righteous church held
itself above criticism, but today clergy and laymen are
entering into a very active and risky program of self-
criticism. A brief look at the writings of the Old
Testament prophets and some of the strong words of
Christ against the organized religion of His time will
Show that this type of self-criticism is not a new
thing in Hebrew-Christian eXperience. The Christian
church has grown strong under this type of criticism.

6. An urgent desire among laymen to wrestle with hard re-
ligious questions and not leave the job to the clergy.
This desire was uncovered by the uproar that spread
among laymen soon after Bishop Jehn A. T. Robinson's
book Honest to 929 was published.

Qﬂiese and other deve10pments of social and religious natures
are Severely shaking the Christian church today; but there is confidence
”up, 31?1R31‘ the old forms and institutions are torn away and all man-
made images 01‘ God are removed that the freshly cast form of Christian-

1Wn‘
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Gay. Lina t will be the outcore no one can predict, but for those 1-r‘:ro

AL
. 1‘ V " 1 “" . 4 F +13 1 "‘ ' + O (:15? f t e" pi+e -
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1g thought.

meat and so‘oe r1:

The life of BishOp Gerald Kennedy Spans most of the years (he

was born in 1907) that have been covered in this survey of the first

half of the twentieth century. His birth, economic status, education,

philOSOphy of life, and religion were all significantly molded by the

issues, developments, joys and sorrows of the society around him and
the world in which he lived.

It is evident that the influence of all of the events and is—
sues about him would be reflected in his ministry and public expressions.
At several places throughout the survey we have indicated by the use of

footnotes the relationship that existed between some special event and

the work of Bishop Kennedy. 'Ihese footnote indications could have been

greatly multiplied to point out other relationships between history and
the Bishop, because he has been very much alive and active as a leader
in his church and in society. Perhaps, however, it will suffice to
POint, out here that the type of work he has done and the characteristics
and influence of his pulpit proclamation are closely tied to the time in
”hiCh he is livinrr, and in order to understand and evaluate one it is
also necessary to understand the other. This is the rationale behind

t4 . U a o o o o 0
he lnClusrmn of this chapter on history in our investigation.

CHAPTER II
TEE CHURCH OF BISHOP 'EIWEDY

The identity with, and devotion of, Bishop Kennedy to the
Methodist denomination are very close and personal; and it appears that
the better a person understands his church the better he will understand

the Bishop. The mantle as unofficial. spokesman for Kethodism, which was

worn for many years by the late G. Bromley anam, has fallen upon

Kennedy, the BishOp of Los Angeles,1 and his voice and. leadership in his

Church are of great significance. "I-‘Jethodists everyI-rhere in search of

guidance listen with special care whenever Gerald Kennedy takes a
stand,"2

His own personal testimony of his devotion to Methodism is as
follows:

My family has been more and more the Methodist Church. I am a

Spiritual son of John Wesley. . . . I am a natural-born Wesleyan
and it was predestined that I should be a Iviethodist. This is
mixing the theologies somewhat, but a little mixing is {food for
them.

1:437 whole life has been centered in the church. I went to church
in my mother's arms and slept on the back seat while my father was
1Eﬁnishing his Sunday-evening sermon. I never missed Sunday school
and I was a member of the Epworth league. It seemed inevitable-3. to
he that the ministry was my calling for as long are as I can
Pﬁmemberj

\-‘
133;"2, May 8, 1961;, p. m.

2 .
Ibld.
.3
Kennedy, While m 93 3}: Feet, p. 17.
1:7

 

 

 

 

 

 

 

 

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In our consideration of the environment, events, and institu-
tions vhich make up the background which has produced this Bishop of
Ios Angeles, it appears that, as indicated above, in order to under-

stand him better, a brief look at his church will be. helpful.

The history of the hethoztist Church extends over two centuries
and is Ivzorldawide in its development and. influence. Therefore, it is

evident that within the limits and purpose of this irwestigation there
is a need for great brevity and. selectivity. Rather than repeat here a
'..~".'1ich have

long; list of events from the historical story of Izethodism,

8

already been told. many tines, we hall endeavor to pick a fez-r parts of
the interesting story and put them together in such a way as to help
the movement that has been so close

J

one to sense the pulsating heart 0:"
heart of Bishop Kennedy for more than a half century.
The origin of the church is well known. 70 young scholars of
Oxford, John and Charlzs E‘Iesley, who were devout and pious Christian-s,
became deeply concerned about their own spiritual needs and the needs
of society around them. Consequently, they organized a "Holy Club" in
1729 among the students of Oxford. The club was dubbed "E‘iethodists"

systematic routine that was followed by its members.

0"

eCause of the
while other clubs and societies were organized and the work greW, it was
1: into the movement

no until 1733 that the flame of evangelical fire came

it began to spread into a world-wide influence. On the evening of

and

I“

ray 214, 1738, while attending a. meeting of a religious society on

A .

ldersgate Street in London, John Wesley "experienced his profound

So‘

‘ Ritual awakening when he 'felt his heart strangely t-rarmed. '" There

\

(New 1V. Ferm, The American Church of the Protestant Heritage
York: P1111030phicaI 131' Erary, I953), p. 3111.

A

h?

for the first time Wesley recognized "that salvation is by faith alone
and that it is possible by instantaneous conversion."1
This became the new theme and experience of the Methodist move—
ment, and people by the thousands began to accept it and rejoice in it
as a new way of life. While it appealed in a special way to the poorer
classes people who were suffering under the oppression of the upper
classes and the neglect of the church,2 it also reached many in the
higher stages of society. Wesley was a scholar and a theologian of the
first rank, and he entered into the theological dialogue of his time.
He wrote over three hundred books and pamphlets, and he entered into
every reform movement that offered relief to the underprivileged people
around him. The labor movement in Britain can trace its beginning to
Wesley, and when it came into power one of its leaders "publicly de-
clared that it was not Marxist but Methodist."3
It was not the intent of John Wesley and his early associates
to separate from the Church of England. Wesley himself was ordained to
the Anglican priesthood as a presbyter,h and for many years he carried
on his movement with the intent that it should "retain some kind of a
relaizion to the Church of England" ,5 but elements of pressure, which
have been well described by church historians, rose from several direc-
tions and finally this movement became a separate denomination.
The Methodist movement first became an organized church in
AM ITics. While the movement was late in reaching the English colonies,

b‘;
«trig preceded by the Baptists, Congregationalists, Presbyterians, and

 

\
lIbid., p. 315. 21b1d.. p. 313.
31bid., p. 31h. thid., p. 318.

5ib1d., p. 319.

So
Quakers by more than a century,1 when it did arrive, the nature of its

message and the courageous dedication of its leaders gave it rapid

growth. Methodism was first introduced into the colonies (Paryland) in

1766 by a layman whose name was Robert Strawbridge; and by 1781, fifteen
years later, there were more than 10, 000 I’bthodists in the United

States.2 These American Methodists were like most of the other early

citizens of the colonies in that they resisted British rule and. inter-

ference; and even when Wesley sent over directions to them, their

ministers answered simply that they were not "ready now to obey his.
command. "3 A group of men with this spirit and of the Methodist faith

were called together in Baltimore, Maryland, on December 21;, 17:39, to

establish the Methodist Episcopal Church. This new church accepted as

its doctrinal statement of faith the twenty-four articles that Wesley
had abridged from the Thirty-nine Articles of the Church of EIngland.’4
"This budding denomination burst forth geographically as well

as numerically, "5 and her hardy itinerants were constantly on the trails

cut by the early pioneers through the wilderness. They were able to—-

Sleep on the cold ground, survive all the aches and ill humors
0f the wilderness, thrive on wild turkey and bear meat, evade
or pacify the Indians, and still have breath and strength to

Preach to debtors, adulterers, atheists, as well as to nobler

sorts.6

‘5—
1 . .
E. S. Gaustad, Historical Atlas of Reli ions in America
(New York: Harper and Row Publfshers, 19—525, p. '71:. “

2Ibid., p. 75.
Ho 3W. W. Sweet, Religion on the Amrican Frontier, IV (New York:
1111-), Holt 8: Company, I93I, p716.“

h®15taad3 22. 920, p. 75.

5ibid., p. 76. 61bid., p. 77.‘

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51

By 1800 there were almost 65,000 Methodists in the States, and
at mid-century they were a million and a quarter in number. Prior to
the Civil War, Methodist circuit riders had entered the Mississippi
valley, Michigan, Minnesota, Texas, Dakota Territory, Colorado, and
California. In some areas of the far West, Methodists were the first
Protestant Christians to enter the territory.

The growth of the Methodist Church throughout the world has not
been without heated contest and struggle, both without and within.

There have been many defections among its leaders, and in past decades

schism was never far away. At one time there were no less than twenty-

two independent Methodist Churches in the United States.1 Some of the
leading causes for the internal problems that have caused schisms are
dissatisfaction with. the epiSCOpacy and insistence on greater lay parti-
ciDation in church affairs, disputes over holiness, controversy over
slavery, and questions of race and language. Four of the largest divi-
sions of the denomination in the states were Methodist EpiscOpal (North),
Mhodist Episcopal-South, Negro Methodist, and Methodist Protestant.
In the ecumenical movement which has been so strongly fostered
in recent years by many leading protestant clergyman the Methodists have
“Ade their great contribution "by solving their own difficulties of
diﬂsension."2 A movement which was started in 1871; to unite certain
”melts of the church was consmmnsted in 1939, when the I'iethoc‘ist
3biscopal Church, the Methodist Episcopal Church-South, and the Metho-

d1
31" Pr°t¢3tant Church became one--the Methodist Church. Today fewer
\\

lFem, 213-0 92;?” p. 3260
2

 

Gaustad, 92. git” p. 81.

than 125 of the white Methodists remain outside "the Methodist Church"

which resulted from the 1939 merger.1

In the area of applied Christianity and social concern the

Methodist Church has always been a leader. Some of its own historians

have noted that "I”‘lethodism was born in a prayer meeting, but it learned
to walk on a battlefield."2 John Wesley's spiritual children have not
forsaken the warpath of their father. Methodism's voice has spoken out

against slavery, alcoholic beverages, inhuman prisons, unjust labor
conditions, cruelty, frivolity, and social sins of all types. It has
been heard on the side of prohibition, woman suffrage, and all other
reforms that have had as their aim the improvement of the physical con-
ditions of life. In matters of labor and management, war and peace,
exploitation and justice,3 segregation and civil rights,h the contempo-

rary followers of John Wesley are still out to make their influence felt

on the side that recognizes the value of a human being and the equality

Of all peOple as the sons and daughters of God.

wesley held "that he who loveth God, loves his brother, also,"5

and Methodism still holds this as a mark of a sincere Christian. His
famous phrase, "I look upon all the world as my parish," has become the

charter of the world-wide missionary enterprise of the Methodist
Church.6 At the 19614 General Conference it was reported that "l,hOO

“Ethodist missionaries from the United States are spreading the Gospel

k

1w. 2%, p. 80' BIbido. p. 81.

hTime, May 8, 1961;, p. 75’.

SFer-m, 22. 233., p. 36.

6Kennedy, _‘1_'h_9_ Marks 22 5 Methodist, p. 36.

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abroad in M; countries" and that the church is ozvsrwivrj 7. horitﬁls
and 105 colleges and. universities at an investment of.‘ (”54.6- hillion. The
Abingdon Press of Nashville, Tennessee, Operated by the Iviethoo‘ist
Church, is the world's largest religious pu‘L')l:isher.l
In 1962.; the mem‘oership of the Methodist Church in the United
States stood at 10,23h,986. She is the second largest Protestant com-
munion in America and the wealthiest, its parishioners putting
$599,000, 000 into the collection plates of the church in 1963.2
The Methodist Church has no doctrinal requirements for member-
ship. While this fact has been referred to as an "amazing omissz'Lon,"3
it was Wesley's deliberate plan that Methodists should not insist on
their members "holding this or that opinion," but they were to "think

h

and let think." At baptism a candidate for membership into the
Methodist Church is asked questions similar to these three, which he
must answer in the affirmative: (1) "Do you truly repent of your sins
and accept and confess Jesus Christ as your Saviour and lord?" (2)
Will you earnestly endeavor to keep God's holy will and commandments?"
(3) Do you desire to be oaptized in this faith?"S Ralph Soc‘xman, one of
Methodism's authoritative voices today, asserts that the two most
marked emphases of his church are the inner experience of religion and
the SOCial application of conscience,6 the latter being regarded as the
church's concern about social reform movements. Throughout its history

the church has made much of conversion, revivals, and testimony or

r911 9310118 experience . 7

 

‘\
lTime, May 8, 19611, p. 75. 2Ibid.
3Fom, 23.933, p. 322. hlbid" p. 321. 511m.

6303““, 220 53-2320, p. 810 71b1d0

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This is the church of BishOp Kennedy; and to its interest and
growth he has dedicated his mind, soul, and body in loving service for
God and man. I"No higher honor is ever given than to be asked to do
something for the Methodist Church. I could not pay my debts to it if
I live a thousand years, and I love my church with all my heart.1

The faith of Methodist leaders in the vitality of their church
and its bright prospects of the future were, perhaps best expressed in
1960 by the late Bishop G. Bromley Oxnam, when he "served notice that

when life is discovered on another of the universe's planets, the

Methodist Church will be ready with its rocket riders."2

lKennedy, 2'22 Marks 93 A Methodist, p. S.

zGaustad, 32. as... p. 81.

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CHAPTER III

FIE ftHjS POdISAL ANU riUIﬂLETIQAL BIOGPAPEIY

0‘1 BISHOP ‘ERALD H. KENIEIDY

In 1961; the eighty-one bishops of the Methodist church selected
Bishop Gerald H. Kennedy of los Angeles to deliver the episcopal address
at the quadrennial General Conference of their church, which was held in
Pittsburgh's {Evie Arena. Of their selection EYE: Magazine said--
The right man, in this case, was in the right pulpit, for the
Bishop of Los Angeles has assumed the mantle worn by the late
G. Bromley Oxnam as unofficial spokesman for Methodism to the
rest of the U.S. Nobody gave Kennedy the job, and nobody could.
One reason why Kennedy was selected to be the spokesman of his
Church for that important occasion, and why more than ten million
Methodists in the United States and others listen with a Special care
when he speaks, according to 1:239. is because he "is unquestionably among
the four or five most dazzling preachers in the U.S. today—~an oratori-
”381 genius with a commanding baritone, and the pace and timing of a
Broadway pros"2
With this image of BishOp Kennedy in mind, it is now our purpose
to survey his life, placing emphasis upon the circumstances and events

that are relevant to his career as a public speaker and homiletician,

and Seeking to discover which of these have been most significant in
\\ ..-..- __

 

l'l'ime, May 8, 196h, p. 7b.
2I‘oid.

55

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56
helping him to arrive at the place he occupies today in the American
pulpit.

For the convenience of this investigation, we shall divide his
ins into five periods, which are as follows:
1. Early childhood, 1907-1913.
From birth to first grade.
9. Years of general education, 1913-1929.
From first grade through college.
3. Training for the ministry, l929-l93h.
Years of seminary training.
h. Pastoral ministry, 193h-19h8.
Pastoring churches in Connecticut, California, and
Nebraska.
9. The EpiscOpacy, l9h9-
Bishop of Portland area, l9h8-1952; and Los Angeles
area, 1952-
Early Childhood, 1907-1913
From Birth to First Grade
0n.August 30, 1907, Gerald H. Kennedy was born in the small
town (If Benzonia, which is located near the northwest shoreline of
5ﬁchig51n, His paternal grandparents, who were of Irish descent, had
“Wad from Canada to Michigan before Gerald's father was bornl; and his
”other had come from Vermont. the learned from an old friend of his

“‘“her's family "that her father (Kennedy's maternal grandfather) was

‘

H‘—

J.
an A Chicago Interview, p. 1. A cepy of this interview is found in
pperldices and hereafter in this investigation it will be referred

t° as Appendix Iv.

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57
remembered for his blunt, salty, and forthright speech"; and the old
friend suggested that perhaps he had "inherited some of his maternal
grandfather's qualities."1

There were only two children born to Gerald‘s parents--both of
them boys. Gerald's brother became interested in radio and at the pre-
sent time has his own radio program which originates in San Francisco,
"~IAJ..’I.i‘orn.'ta.2

Gerald's father was a Methodist preacher; and he, Gerald, felt
that from his birth he was destined to become a preacher. By heredity,
enﬁronment, and desire he was directed to the ministry as his life's

”Ol‘ks and from his earliest childhood he sensed a strong desire to be-
COMe a minister.3 His mother had been a public school teacher before
she became a housewife and mother. After she discontinued her teaching
Profession she "did not do a great deal of public work, "1* but devoted
“91‘ life to her husband and two sons.
When Gerald was five years old, his family moved to California.
This move severed rather completely the bonds of the family with the
P831: and added to its feelings of rootlessness and insecurity. He
Speaks of his father as being a "rolling stone who never stayed anywhere
lOng enough to gather moss or much of anything else."S Although his
father was a local preacher, he was lacking in formal education and

II
knew Very little contentment or peace of mind. . . . He could never
\

lKennedy, @313 333 93 My F359, p. 15.
2Appendix IV, p. 1.

3%., p. 2.

hibid” p. 1.

5Kennedy, While _I_'_m_ 95 Lil Feet, p. 15.

 

SB

adjust himself to the gap between what he wanted to do and what he was
able to do. He was the victim of frustration and sickness."1

This condition of the father placed the entire family in a state
of great insecurity and economic strain which affected young Gerald in

several ways. He says that it develOped in him a feeling of inferior-

ity2 which resulted in his Childhood's being characterized by loneliness
and bashfulness and a strong tendency to withdraw from other children.3
I’I-‘lile it is impossible to know what psychological adjustments Gerald

Kenmedy would have made to life had these unhappy conditions not existed

in his home during his childhood, even these conditions-~as unhappy as

they were--may have developed in him some insights, some qualities of
character, and some habits that helped him to do the work he has done.

In the unfolding of his life's story some of these effects and results

Will be considered.

Years of General Education, 1913-1929
From the First Grade Through College

His formal education began when he was six years old. This was

in the fall of 1913 and the school was Hawthorne in Fresno, California.

Sixteen years later, in the spring of 1929, he was graduated from the
C°llege of the Pacific in Stockton, (hlifornia. He entered his first

grade a shy, bashful little boy, but he finished college with a major in

1)“th speaking and with three years of experience in preaching.
When a person reads the story of those early school years in the

b
001:, Vhile £331 523 Liz Feet, he comes to the conclusion that there was a

“at deal of observing and studying of human nature taking place in his

\

1Ibid. 2Ibid., p. 17.

3Ibid., p. 15.

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59
young mind. The BishOp devotes several pages to describing his teacher,
starting with the very first one he had. Some of them he loved, some he
respected, and some he did not respect. He was not active in many
sports or the gay life of the other students; however he did play base-
ball and was made captain of his team when he was eleven years old and
in the fifth grade. At the time of his eighth grade graduation he gave
the valedictorian's speech. That performance, which took place when he
was fourteen years old, would appear to indicate that he was intellec-
tually alert and able to express his thoughts audibly in an acceptable
manner at a public gathering.

During these years he continued to be shy and withdrawn. For a
period of time he would take his lunch at noon, leave the school and his
schoolmates, and crawl in under an old railroad trestle to eat.1 Some
of his classmates came from family backgrounds which gave them a
security and a status that he never knew, and he felt inferior and
bashful in their presence. He found a bit of relief in being alone.

When he "was about twelve years old, "2 he had his last free
3mm"? and it stands out in his mind as being one of the times when he
found some "unadulterated happiness."3 From then on he had to work each
some, 0’1 the farms out in the valley around Fresno; but this sumxrer his
father gave him a membership in the Y.M.C.A., which allowed him to swim
eVery mOrning. Each day he rode his bicycle down to the "Y" and went
“Vi-Wiring with about fifty other boys. After the swim he would go next
door to the city library and return a book he had checked out the day

bef
0P6 and then check out another one, which he would finish reading

\
1
\Ibid., p. 15. 3Kennedy, While I'm g 11 Feet, p. 20.

2
lieig‘ger's Hgteboolg (New York: Harper 8: Brothers, 1953): Preface.

60

before going to bed that night. While some of the material he read was
"j! <" and some was over his head,1 this experience helped him to devel-
op a habit that is often lacking in the mass of modern youth-«he "devel-
oped a love of reading.2 He believes that an affection for books "is a
very precious possession";3 and while his friends around him drank and
gossiped on trivial items or spent hours of time in "chain-smoking as if
they could hardly wait to welcome their lung cancer, "1‘ he was finding
Pleasure and profit in reading. In later years he thanked Goo that in
His mercy He had led him into a love of books while he was very young.5
His mother had taught him to read even before he started to school; and
while he does not place himself in the same category with George Bernard
Shaw, who assumed that he was born literate, he did begin reading so
early in life that he cannot remember when he started.

This love of reading may be one of the blessings that grew out
Of his shyness, for while other children were playing and socializing,
he Was reading and becoming acquainted with words, places, literature,
hiSthﬁy, biographies, and other things that filled his mind with facts,
ideas, and visions, and put a rich vocabulary into his mouth that gave
him great advantage later in high school and college when opportunities
came his way to engage in public speaking and debate.

BishOp Kennedy feels that he was predestined to be a minister of
the 3081391 and was "born with a desire to preach."6 At a very early age

he also began to make critical analyses of the sermons he heard his
\

 

 

lIbid., p. 21. 2Ibid.
31b1d, thid.

Shppendix Iv, p. S.

6Kennedy, While m 23 Fly Feet, p. 21.

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61

father and other ministers preach;l yet he cannot be looked upon as
being a phenomenal child preacher. In fact, with the exception of the
speech he made at the time of his eighth grade graduation when he was
fourteen years old, he can recall no other "significant speaking occa-
sions during his early childhood."2 Apparently his talent for public
speaking was still submerged under his inferiority complex and waiting

to be discovered and set free. This was accomplished during the last

two years in high school.

The miracle came to Gerald Kennedy when he was sixteen years old
and a junior in high school--in a public speaking class being taught by
Miss Margaret Painter at Modesto High School. Miss Painter taught

Willie speaking and debate, and Kennedy boldly states that she was the

greatest teacher he ever had.

She found me floundering in the home and torments of teen-agedom
and made the path straight. After being in her class a few weeks,
I knew what I wanted to do. She had a quiet authority of quality
and it was unthinkable to give anything less than the best in her
class; . . . I think the highest praise she ever gave me was 'That
Sounds like you.‘ She compared each person with his own potential,
and she took a very dim view of average performance from students

Who could do better.

My speaking, so far as style and approach are concerned bear the
Marks of my high-school teacher, Miss Margaret Painter. She was
a great person. Without any preaching or moralizing, she affected
the character of all her students. . . . No one on the faculty was
more loved. . . . It has been many years since I last saw her, and
t'0 publicly express my debt to her makes me both proud and humble.
am proud of her and mighty humble that God gave me such a great
teacher-.5
\

f0 lHollywood Interview, No. l, p. l A cOpy of this interview is
11nd in the Appendices and hereafter in this investigation it will be

referred to as Appendix V.
2Appendix IV, p. 2.
3Kennedy, While £33 93 932 Feet, p. 23. hunch, p. 29.

SIbid.

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During our several interview with dishOp Kennedy we have talked
about Miss Painter and we learned that she is a professionally trained
teacher in public speaking, that she is still very much alert and in-
terested in her life's profession as a speech teacher. In 1961 she

brought out the fourth edition of her book, Ease in Speech.

In the Chicago interview we talked with both Dr. and Mrs.
Kennedy about the influence of Miss Painter's speech classes on the
doctor's speaking, and the following paragraph from that interview gives

some interesting and helpful insights into her work.

She (Miss Painter) was an academically trained teacher of public
Speaking, and it is the impression of Dr. and Mrs. Kennedy that
she has written a book or so on this topic. As she was a lady
and many of the lady teachers of public speaking were interested
in expression and elocution, we asked if she had any interest at
grill in this area of speaking. The reply of both Dr. and Mrs.
l(enmedy was that she was positively not interested in "expression"
or "elocution." Her great interest was in the natural conversa-
tional style. She taught her students debate and oratory; and it
was her desire to bring the very best out of her students and to
get them "to sound like themselves." She worked for naturalness
and forcefulness in expressing one's own convictions. The Bishop
Was free to say that these two years under Miss Painter in high
School were the greatest years in speech education he ever had,
either in college or in seminary.

During one of our interviews with Bishop Kennedy in Hollywood
we learned that Miss Painter lives in Modesto, and when we expressed a
desire to contact her for an interview in behalf of this investigation,
the Bishop made arrangements for us to do so. We contacted Miss Painter
by Phone. This was done one morning during the last week in July, 1965.
Her Voice came through during the conversation as crisp and vibrant as
that of a recent college graduate, and her memory of the days when young
Jerry Kennedy sat in her classes or stood before her as a budding public

Speaker was clear and vivid. She remembered him as being above average

\
lAppendix IV, p. 2.

in ability to think and to function academically but below average

physically, emotionally, socially, and economically. He was self-

effacing and bashful, and physically he was thin and appeared to be

undernourished. Miss Painter recalled that he hao a sore on one of his

legs that appeared to be rather slow in healing, and this disturbed her.
In our telephone conversation it was arranged that we would send

a letter to Miss Painter indicating the various items on which we de-

sired information. Pnis was done, and the results or this interchanze

are found in Appendix VII of this study. From her response to 011'

letter we learned that she had received a BA. degree from Pomona
’1 . a o 4 a Y. '

tollege in Pomona, talifornia, and an 91.11.. degree in speech from the
‘J‘ni‘v’ersity of I’Lichigan. In addition to this, she did machete work at

the IJ‘l'Jivc-zrsity of California, Univrsity of Southern Jalifornia, and
Cduxnbia University.

bﬁss Painter's basic studies in fundamentals of speech and
Speech training were done in classes taught by Alfred Brace, who was
trained at the University of Wisconsin. One of the textbooks she used
in the course she took in Public Speaking and Argwnentation was Blillips'
W W. In her graduate courses she studied the various
aspects of speech such as extemporaneous speaki g, oral interpretation,
SpeeCh correction, voice science, history of oratory, psycl'uology of
3938011, argumentation and debate, methods of teaching speech, etc.
Anong her instructors were O'Neill, EiCh: Iensmore, 37-05533 Brewer, we”!
Rat-18, etc. In our telephone conversation she said. that she and Dr.

.1. 1’10 3‘3urney (present time Dean of the School of Speech, Northwestern

Uni
varsity) had worked on some speech project together.

624

Her teaching has been largely in high school, although she has
taught courses in public speaking and argumentation in junior college,
and a. course in the teaching of speech in college for speech. teachers.
For her high school class in public speaking she eventually produced her
own textbook--§_a_s_§ __I_n Speech. This book has gone through four editions,

the most recent one being in 1961. A careful examination of this text-

book discloses that it is interestingly written, presenting the subject
Of public speaking in a way that will appeal to high school students.
ts procedure and concepts are clearly presented, and it is simple and

Practical in every way. In addition to the concepts and theory pre-

sented by Miss Painter in her book it is interestingly illustrated

throughout by appropriate cartoons. Students in Miss Painter's classes

received a broad insight into speech because she also introduced them to
Works by such authorities in the speech field as Sarett, Foster,
HGBurney, Craig, Weaver, Phillips, Brigance, etc.

From this background of preparation and many contacts with the
1‘1810‘. of speech, which Miss Painter has had, it is our Opinion, along
With Bishop Kennedy, that she was an outstanding teacher of public
Speaking in the truest and most acceptable tradition of the profession.
While her own textbook makes only brief reference to the Greek rhetori-
clans" this cannot be considered as evidence that she is ignorant of
their works, nor unappreciative of their theory and. contribution to
rhetoric. This type of information would probably not appeal to high
Sohool students who are wanting to learn how to overcome their stage
fright, get up, and speak. Her theory shows her to be modern and in
the most accepted category of speech teaching of the present time. Here

are
her emphases as a speech teacher.

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A Speaker must have something to say to justify use of others'
time, organization of materials which requires clear thinking,
framing a definite purpose for each talk, responsibility for
interesting the listener and maldng it easy for him to listen,
enthusiasm for his subject, tolerance of others' Opinions, ade-
quate support for ideas, integrity in statements, extemporaneous
speaking after thorough preparation to be able to adapt to the
immediate situation.

Her methodology in part is stated as follows:

Gatlines of talks were approved before oral practice for most of
year; notes in form of skeleton outline were used in most speeches;
until students had learned to speak extemporaneously they were
encouraged not to write talks; brief written exercises were given
While learning how to develop an idea, to improve style, etc.;
early in term informal situations such as interviewing before the
class and small group discussions were used to develop ease and
fluency; at end of second term style was stressed with a final
fOJmal written speech which was not memorized verbatim; all talks
prepared were given and frequent outside-of-class occasions for
Speaking provided; early talks were criticized only by instructor
with general suggestions given to class and individual cements
Written or given privately. 2

In Miss Painter's response to our letter to her, she gave the
following description of Gerald l"siennedy when she first met him.3

when I first met him as a high school junior he was physically
and economically below average, a clear and independent thinker
but not one of the intelligentsia, a modest and self-effacing-u-
even unprepossessingnboy. As a student speaker he soon showed
his ability to deve10p an idea interestingly and to hold the at-
tention of listeners by his earnestness, his fluency, his con-
Creteness, and his sympathetic, direct communication with them.
of the hundreds of students I have had in my classes, he was
Superior in his ability to follow suggestions.

It appears from what evidence we have that Iﬁss Painter loved
her Students and was loved by them, that she was able to see their po-
1"‘3r1tﬁ.<‘~:c.3. abilities and hidden talents and work with them in such a way
that these qualities would begin to emerge, that she had confidence in

the”: and that this gave them self-confidence. This appears to be the
\

lAppendix VII, p. 2. 2113m.

3Ibid., p. 3.

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66
course of events that develOped out of the Contact between Miss Painter
and Gerald Kennedy. We learned from Mrs. Kemiedy, who was a student in
the same high school, that soon after Gerald became a student of Miss
Painter, he presented a speech at the Assembly which was so well accept-
ed by the students and so demonstrated his ability as a speaker and a
leader among young people that he was elected as president of the stu-
dents' err-ganization.1 Of this same occasion the BishOp wrote in his
book: we .I.‘_m 2n. a seer

Things changed suddenly when we moved to a new town and I made
a speech in a high—school assembly. A great public-speaking
teacher influenced my life . . .2

After entering her class and gaining enough self-confidence to
get started, the young man Kennedy became engaged in a great deal of
debating and contest speaking. Of this development and successful pro-
gress Kiss Painter writes :3

Through his outstanding speaking ability, his earning of speech
awards, and his quiet, unassuming manner he won the respect and
admiration of fellow students. He gained self-confidence and
poise. So far a I can remember he won every speaking competi-
tion he entered.

In a summary of Kennedy's characteristics as a student speaker
in her classes back there in Modesto during his junior and senior years
in high school, Miss Painter made mention of the following elements:

1. A natural talent to profit by suggestions.
2. A sense of what interests others.

3. An ability to find illustrations for his abstract ideas.

it. An ability to organize material
\_
1

Appendix IV, p. 2.
ZKenriedy, While Ila p_n_ iffy Feet, p. 16.

3Appendix VII, p. 3. hIbid.

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7.
8.
9.

67
An ability to speak fluently.
Quiet enthusiasm.
A sincerity which appealed.
An interest in people.

A consideration for others. 1

When Bishop Kennedy wrote his book, While _I_'_n_1 93 11y Feet, he

stated that it had been many years since he last saw Miss Painter,2

but from our correspondence with her we have learned that recently con-

tact has been made between them again and of this occasion she wrote,

I heard BishOp Kennedy speak in Berkeley last Sunday (August 8, 1955').
He is more dramatic than as a student but just as sincere, simple,
and earnest. When he was greeting peOple later I was impressed
with his ability to give each individual who wished to talk to him
his undivided attention. Each was a person in whom he was

interested.3
It is interesting to notice the striking similarities that

exist between Miss Painter's theory and methodology in public speaking

as presented in her book and her correspondence with us and the theory

and practice of BishOp Kennedy. Apparently the Bishop is aware of these

sﬁ-J'ﬂiilarities, for he writes, "My speaking, as far as style and approach

a“ concerned, bear the marks of my high-school teacher, Miss Margaret

P3111123“ Fran our investigation it appears that his speaking also

ears her marks in the area of arrangement and delivery.

Listed below are some of the emphasized points in Miss Painter's

theory which appear to have marked the Bishop's spealdng. Later in this

\

 

-- ..

 

1Appendix VII, p. 3.

2Kennedy, While 21: 9_n EX Feet, p. 29.

3Appendix VII, p. 30

1‘Kennedy, While Em 9__n 31y Feet, p. 29.

J 68
I study, when attention is given to Kennedy's homiletical practice, these
1 similarities will become apparent.

I 1. Description of an effective speech:
One that accomplishes its purpose in a manner pleasing
to the audience.1
To please an audience talks should be interesting and
entertaining.2
2. Conversational style in delivery:
Public speaking is in reality conversation on a high
level.3
3. Outlining the speech:
mastering the outline is the first major step toward
successful platform speaking.ll
By careful outlining a speaker can avoid loss of time
during the speech caused by indecision and rambling,
and can please his audience by a brief and concise

presentation of his ideas.5

 

Outline of speech should contain two to four main
points. Audience can remember two or three points but

not seven or eight.6

Two or three angles of a subject clearly discussed will

acccmplish more than a brief mention of five or six

angles.7
\

CO 1Margaret Painter, Base in. SEeech (Boston: D. C. Heath and
“Deny, 195,4), p» 52-

2Ibid., p. h9. 3Ib1d., p. 323. 11Ibid., p. 53.
sIbido’ p0 5140 6mido, p. 60. 71bido

 

69

Pbints in outline could be written out in complete sen-
tences, but it is better to condense the thought into
a topic (one word or brief phrase) to represent the
idea.1

In these topics the use of nouns is preferred to
verbs.2

Order tOpics and details according to clear logic.3

b. Invention:

The person who will speak pleasingly and have something
worthwhile to say will be up-to—date, well read, and
know what is going on in the world about him. Every
ambitious speaker should widen his range of knowledge
and interest in current events, social problems,
sports, literature, history, science, music and art,
farming, business.h

Speech materials such as apt quotations, stories,
unusual facts, references to books and magazine arti-
cles, etc., should be collected and filed away accor-
ding to the tastes and convenience of the individual.
The compilation oflnaterial must be done in a way
that is easy and quick and readily accessible when
needed.5

.5. Style:

In effective speaking it is important to choose

___‘

11b1d. 2Ibid., p. 61.
3Ib1do, p. 331. thidO, p0 1780

sIbido, p. 1790

70

descriptive words that convey the exact meaning and

make the thoughts clear and impressive.1
USe concrete terms rather than general.2

Avoid the stilted, trite overworked expressions and

strive for fresh variety and simplicity.3

6. lblivery:
After determining subject, defining purpose, and

collecting material--

a. 'Write out a complete outline.

b. Give the speech orally three or four times from

the outline; stand on feet and speak as if to

audience.

c. Do not memorize speech or sentences, speak

extemporaneously, revising words and sentences

each time repeated as needed.

d. Make brief notes on 3 x 5 cards to help recall

succession of ideas while speaking.

e. After some experience in public speaking learn

to speak without notes.

f. Begin preparation on a speech early enough

(several days to a week) so that it can be

fastened well in mind before time of its

h

delivery.

Overall aim in public speaking:

7.
Have something worthy to say, define your purpose, and

\
lIbido, p0 3300 21b1d.
3Ibid. thid., pp. 69-77.

 

71

accomplish it in the most efficient and pleasing

manner in the least time possible.1

From the events in Kennedy's life that have been recalled in
connection with his high-school training in public speaking, it appears
reasonable to conclude that his career as a public speaker began when
he was sixteen years of age with the speech he made in the student

arsembly of the Modesto high school which resulted in him being elected

President of the student organization. From this time on, he remained

active in the debating society of the high school and in contest

Speaking, and he was successful in winning the laurels in almost every

Contest he entered. "So far as I can remember, he won every speaking

C Ofipe tition he entered. "2

But in BishOp Kennedy's memory there is the sharp remembrance
°f a time when he lost a public-speaking contest; and. although forty
Years have passed since that high school defeat, he says he is still

stirred when he recalls the feeling of "unendurable misery and hopeless-
ness" he experienced at the time of that defeat. This deep emotional

feehng was due largely, he claims, to the fear that if he could not
Win against that kind of competition, how was he ever to become the

gr'ea.1:.est preacher in the world.3

His pulpit ministry also beaan in 19214 t-xhen he was a junior in
Iligh school, when he was asked to preach the Sunday morning sermon, on
‘N.
D h o ‘I p o . - r o
tudents' ounday, in the ﬁrst rbthodist Church of heeesto.4 This was

1113 first semen; but soon after this, in the same church, he received

\
3‘Ibid., p. 16. 2Appendix VII, p. 2.

3Kennedy, While 33 93 yr}; Feet, p. 192.

hAppendix IV, p. 20

 

72
his local preacher's license. At the age of eighteen he became the
supply pastor for the Methodist Church in Riverside, 3 small town ten
miles northeast of Modesto.1 From this time on, preaching every Sunday
became routine for him; and it was a "part of his life like breathing."2

In the fall of 1921;, Kennedy began college at the College of the
Pacific in Stockton, California, a small IvIethodist college with less
than a thousand students. Early in the first semester he was elected
president of his freshman class. However, his wonderful start in the
academic world of higher education at the College of the Pacific had a
short duration, for young Kennedy soon ran out of money; and at the end
of the first semester he was forced. by poverty to move back to his home
in Modesto. However, this move and the lack of money did not terminate
his college education. He registered at Modesto Junior College for the
SECOnd semester and remained there to finish his junior college work.
It was during his first semester at Modesto Junior College that he be-
Came supply pastor for the Riverside Methodist Church. After graduating
from junior college, he returned to the College of the Pacific and being
graduated in 1929.

In college Kennedy continued his interest in debate and contest
speaking, and while his major in college was in speech, he feels that
this part of his academic training was rather weak. Of his college
SDetach teachers he wrote, "My college instructors in public speaking
were not worthy to tie her (Miss Painter'S) shoes."3 Although his

college class work in public speaking appears not to have made any
\

lKennedy, While 153 _qn_ g2 Feet, p. 33.

ZIbid. 3Ibid., p. 28.

_ ...-...W. a... . ..-

an”

Fm

73
significant contribution to his success as a speaker, he did continue
his extracurricular activities with the debating team and in contest
speaking; and he acknowledges that this was of great help to him. Of
debating he has said:

I think it helped me very much. Indeed I think I owe to my

debating experience more than to any other single thing that

ever happened to me, both in terms of the organization of a

sermon and in terms of making a case for the proposition that

I was presenting.1

While his debating and contest speaking were the only extra-
curricular activities in which he participated, they did give him con-
tact with many interesting people. His team met not only debaters from
other American colleges and universities but also debating teams from
England and Australia. These overseas debaters impressed Kennedy with
t1Weir informal and easy delivery. In contrast he felt that his high-
School formality appeared mechanical and immature. He admired their
ability to "hang loose," and through his association with them he
learned much.2
Training for the Ministry, 1929-19311
Years of Seminary Training
In the late summer of 1929 Kemiedy registered at the Pacific

SChool of Religion, an interdenominational seminary located at Berkeley,
California, to begin his formal training for the ministry. This was a
ckicisive action in his life, and it caused him some fear. When he

a~‘l‘r-ived at the institution, he walked around the block before he got up

<‘-"'<>'o..1rage enough to go in and commit himself to three years of theological
\

lAppendix V, p. 1;.
2Kennedy, While _I_'_m 93 ﬂ): Feet, p. 36.
3mm, 1:. 38.

O

7h
study; but once he entered and started his theological prOgram, the
three years at the Pacific School of Religion proved highly significant.
Of them he wrote:
My three years at the Pacific School of Religion were probably
more significant than any other similar period in my life. . . .
If you meet great men when you are twenty, things happen to you
that a thousand years will not change.1
The elements in seminary training that were most significant in
Kennedy'ss life were the teachers and the content of the classes, not
techniques or methods. According to him there were on the faculty of
the Pacific School of Religion at that time some great scholars who
Were effective teachers. Among them were some who were liberal in their
theology and some who were conservative. The predominant spirit of the
School was definitely liberal and free; and he rejoiced at the Oppor-
tunity of studying in this type of academic and theological atmosphere,
iTrweely acknowledging that its spirit affected the texture of his mind.2
Hrlcler this influence it became necessary for him to "break loose from a
813‘0..'.Ltifying fundamentalism."3
Kennedy's program during the three years at the Pacific School
or Religion was similar to that of his college years; studying during
the week and taking care of his church responsibilities on week-ends.
There was not much time for social life, and it appears that debating
and contest-speaking constituted an extracurricular activity that was
left behind.
In seminary he did not take any classes in public speaking and

°rlly one in homiletics--a rather weak and ineffective class contributing
\

1mm, p. 38. 21mm, p. 141.

31b1do, D. 2100

75

very little, if anything, to his knowledge or skill as a preacher.1

However, during these years he was student pastor of a church at
Manteca, California, about seventy-five miles from Berkeley in the San
Joaquin Valley;2 and the regular preparation and delivery of two semons
each week helped him to continue developing his talent as a preacher of
the gospel.

When he completed his three years of study at Berkeley, he and.
his wife drove across the country in a 1929 Model A Ford and settled at
Hartford, Connecticut, for two more years of study at Hartford Theolo-
gical Seminary. He does not claim "the purest of motives" for this
additional commitment to an educational institution, but admits that he
uIlciertook this venture because financial aid was available and he was
tired of being called "Reverend"; he wanted a Ph.D. Although his per-
sonal motives for going to Hartford, he says, were not the most noble,
as he looked back upon his years at that school he is convinced that he

was guided there by a Divine Providence that "directs the affairs of

3

men. H

The theological atmosphere at Hartford was different from that
of the Pacific School of Religion, this New Eigland school being more
aware of "continental theology" and the European forms of Christianity.h
Karl Barth's neoorthodorxy was in the air, and again Kem1edy's theologi-
cal thinking was stimulated. In this school he came under the influence

0? another faculty that had. among its members some eminent theologians

and phi losOphers.
\—
1
Appendix VII, p. 3.
21(ennedy, While .23} 92 If: Feet, p. hl.

39$.) p0 LLB. thid., p. 1111-

76
In his studies along the way leading toward his Ph.D. he, of
course, had to become familiar with some languages than English. It
appears that he studied three; Greek, German, and French. He had
studied French in college and read it with pleasure; Greek was more of
a pleasure to him than he expected and came with surprising ease; but
German with its involved syntax was not one of his favorite studies. He
concludes his remarks about his language study by saying: "Like most of
my kind, I dropped the languages as soon as the examinations were passed,
and today I read the New Testament in English."1
At Hartford he took no classes in speech or homiletics, but some
of the teachers and the new theological concepts he was receiving did
affect his preaching in a significant way. It appears that at that time
the theological aspects of preaching as expressed in the works of Barth,
Niebuhr, and other theologicans began to take deep root in his own homi-
letical theory and practice. Kennedy feels that the theologian who in-
fluenced his preaching more than anyone else was Herbert Farmer of
:—{;,Lr‘t..j‘.’ord.2 He was more orthodox than some of the other professors; and
when he spoke about God or the Bible, he was speaking out of a personal
experience and with an authority that carried deep convicting power, and.
at a level that was beyond argument.3 Dr. Farmer's book on homiletics
in his pulpit ministry. Of Farmer he says:
I never thought that he was a great preacher himself, but his
theology was certainly preachable. I've had a feeling that
Christian theology, if it can't be preached, isn't much good.

\

1113541,, p, 115,

_“

ZAppendix V, p. 1.

3f<ennedy, While 2E 93 2'}: Feet, p. as.

 

 

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77

It has to be the kind that demands response on the part of people
and stresses the inter-personal relationship between God and man.

As for the influence of Rienhold Niebuhr's works upon him,
Kennedy says:

Niebuhr influenced me very much for a time, because he came along
as a kind of antidote to liberalism, and he gave a new dimension
to the gospel, a deeper insight into it. I think that he saved me
from a rather shallow "social gospel" attitude when he showed the
inadequacy of that kind of a gospel.2

Concerning the influence of Earth on his theology and his

pmaching, he notes:

At first I was very critical of Earth's theology; and when I was
in the seminary at Hartford, I talked with Farmer about it a good
deal. I came later on to have a new appreciation of Barth, be-
cause I discovered that his theology came out of his active life
as a preacher and as a Christian in a very difficult situation.
I've appreciated Barth's sermons, especially those he preached in
prison. . . . I see a depth in Barth which I admire very much,
and.an understanding of things that have been neglected previously
in Christian theology. I hardly think that I was profoundly
influenced by him, however.

The popular preaching of Dr. Harry Emerson Fosdick, which was
heard at Riverside church in New York City and over the radios of
America in the days when Kennedy was trying to learn from theologians
and homileticians the most effective way to proclaim the gospel, made a
deep and significant impression on him. In answer to a question about
his attitude toward Fosdick, he replied:

Fosdick, I should think, 2an the great preaclmr of his generation,
and influenced me very much. I always thought there was a certain
monotony in his delivery and voice, but that was a very minor
criticism. The way he set it up, and the way he organized it, was
right in my judgment, and I thought that he could be about as near
a perfect example as I could find of the way the material ought to
be presented.h
\

*—

lAppendix V, p. 1-

2
Ibid. 3Ib1d.
blbid" p. 2.

 

 

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73

Kennedy was awarded the Jacobus Fellowship each of the two years
he was at E-lartford, and with this financial support it was not necessary
for him to serve as a part-time pastor of a ohiu'eh "to ward off
starvation." However, after a few weeks of freedom from pastoral
responsibilities he grew weary of having free Sundays and decided. that
finances had nothing to do with it. "fhmdays were made for preaching}
He began to complain, as did Bishop Francis Asbury, who had to stay in
hiding during the Revolutionary war, about "the dumb and silent
Sabbaths." Consequently, since he saw little chance of being employed
through regular seminary channels, he went out on his own and secured a
position as student pastor of the First Congregational Church of
COIIinsville, a small village about fifteen miles west of Hartford?
In this church he found an intellectual climate, a lack of pressure, and
freedom from personal involvement in church finances. little was ex-
Pected of him beyond preaching the Sunday morning sermon, and the e}:-
Perience was as pleasant for him while he was studying at Hartford "as
dropping into an easy chair after a hard day's work."’

The title of his doctoral thesis was "Ihman Nature According to
5*" PaUl.”h He describes it as being "pretty dull" but feels that its
Main theme has "undergirded (his) theology and (his) preaching";
£15de discovered in his study of Paul that while the great apostle had
no confidence in human nature apart from God, he was not a pessimistic

th '
eologian. It was Kennedy's conclusion that Paul taught that "the

hat
We 01‘ man Was not so much depraved as powerless" and that "the
\

Hiennedy, While 33; 933 12;; Feet. 13- 51.

 

2 . ‘

hiblfgo . 3Ibid.

Ib'

‘&-’ p. ’46. SIbido, pp. 2.16, 1.17.

 

_..‘
-
.4.’
~
.

79

Spiritual man has discovered the resources of Cod, and he is saved
because he knows his own weakness and f‘md's adequacy in Christ."1

In Kennedy's evaluation of his e2q>erience in writing this thesis,
he places the degree it earned for him as being second in importance and
the knowledge of the Pauline epistles which he received and the spiri-
tual insights he gained from looking into the mind of their author, as
being by far the greater reward. The months he spent with St. Paul in
the preparation of his doctoral thesis so oven:helned him that his
theology and his preaching have continued to bear the marks of that
experience-3.2

In May of 1931; Gerald Kennedy, at the age of tx-renty-six, became
the Rev. Dr. Gerald Kennedy. 3's wife and friends celebrated the ir-
POI‘tant event with him; and the members of his church expressed their
congratulations, although, as he says, the glory faded much more quickly
than seemed possible and, as far as he knew, the Doctor's degree never
increased his salary one dollar. However, he admits that although
success in the ministry is not dependent on academic degrees, the ex-
Pel'ience of worldng for a doctorate has by—products that are precious
and lasting. The self-discipline and "deep down studying" involved in a
Program of this nature, he claims, are its chief benefits.3 Furthermore,
he holds that it is good for a minister to be adequately prepared for

his ' 0 ~ 9
profe331on in an academic way so that he can meet the other learned

PrO‘e ‘ '
L ssions on their own ground.l'

 

$9143. 21bid., p. 147.
3
Ibid.

h
£212-

 

80

In this brief survey of BishOp Kennedy's life from the tire he

was six years old until he was twenty-six, we have considered each
phase in his educational background. with the purpose in mind of investi—
gating and emphasizing those factors and circumstances which have had a
bearing on his training and develorment in public speaking. Our in-
vestigation appears to support the BishOp's personal conviction that
the greatest and most effective period in his development as a public
speaker was studying under Miss Margaret Painter during his last two
years of high school. Other factors that appear to have significant
relevance to his successful achievements in the art of oral communica-
tion are: his habit of reading which he develOped early in life and his
continuing love for books, his participation in debating and contest
Speaking in high school and college, his constant pulpit ministry from
the age of eighteen, and the fact that he "wanted like blazes to be a
preacher."1
Pastoral I-ﬁnistry, l93h-l9h8

Pastoring Churches in Connecticut, California, and Nebraska

From the time of his graduation at Hartford in the spring of
1931: Until January in 1936, Kennedy remained at Collinsville as regular
Pastor of the First Congregational Church. During this period or one
“d a half years he took a four months' trip to umpe, which he de-
scribed as being economical (since he traveled by bicycle), educational
and broadening (since he visited many countries and came close to many
People), and lonesome since his wife was forced by certain complications
4
be go back to California and remain with her family while he took the
trip' Eb rehab] .

ed in Collinsville only three months after his four

\\

llbid 38

x- ’ p.

 

¥

 

81

months' lhzropean leave-~he claims that he has always eelt guilty at
leaving that congregation so soon after his return. Put as his bishop
back in California i-ranted him, he returned to the West in January of
1936.1

Besides his ishop's needing him, there was another factor that
was giving him grave concern. The tranquil life of the New England
village in x-zhich he lived began to bore him; and without the tension of
the seminary upon him, he felt that he was disintegrating. Methodim,
with its quotas, pressures, and programs was in his blood; and he longed
for its drive and organization. Somehow the people of Collinsville
seemed to understand his feelings; and although they felt that he should
not leave them so soon after his long European trip, they showed no
resentment when he chose to return to California.

Back in California, he became pastor of the Calvary Methodist
Church of San Jose, and remained in that position four years. During
the first part of this pastorate he seemed to pass through the worst
exl)E‘-I'J'.ence in all fourteen years of his pastoral ministry. At times he
believed that he would have to leave this profession and go into some—
thing else, but before the four years had. passed he was confirmed again
in his conviction that he "was called to be a minister of Jesus Christ
in The MethOdist Church, and it was the greatest calling in the world."2

A num‘ber of things disturbed him during these early years in
full'tme Pasto 1« k ' o u .. 4' a n tv ...... hi lif he“!

ra JCT . -Jurinv 1e prteeting men a, years .8 e -ar
been regulatec: 5y school bells class sc‘md‘lles and deadline“ but
. . . , , (rm, . -.., has,

SUddenl
y there were no more bells, nor pressing; schedules, and he had to

 

1
Ibid

\0, p. S6. 21bid., p. 61.

 

l \3

f

provide his own «'iiscipline and choose his own order every day. This was

painful for him; and he suffered under a nagging conscience, which con-

tinued whispering to him that he should be putting in "more time and

expending more energy. "1

Another thing that disturbed him was the fact that there is no
precise way of measuring accomplishments in the ministry. In school he.

could turn in assignments, receive grades, and see what he was doing

and where he was going. Whereas a builder could see how many hoards he

had fastened to the framework of a new house at the close of a day's

work, what could a minister see distinctly? Also, he was lonely for the

professors and classmates back in the Seminary. So few in the church

c uld share with him his thoughts and intellectual interests. Further-
more, many of them were indifferent, and a spirit of secularism pre-
vailed around him.

These things caused him. to pass through a crisis which he said
was like a second conversion.2 He went to God in earnest prayer about
all the things that were disturbing him, for he could not continue in
the ministry in the discouraged condition he was in and if God did not
do something for him that he could not do for himself "it was curtains
for his chosen vocation. "3 If God wanted him to do the work of a minis-
ter then God would have to give him power to do it. While this
experience With God in prayer did not end all of his problems nor did it
change the remaining years of his ministry into sheer joy, it did lift

him out
Of his valley of despair and things were never at this low point
again,

\

 

1
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(33
\0

In the month of June, 1920, Dr. Kennedy was appointed to be
pastor of the First Methodist Church of Palo Alto, California. Stanford

University was located in that small city, and the intellectual atmos-

phere of that great institution strongly influenced the spiritual and

There were more rofessors and college
.3

cultural life of its people.
graduates in Kennedy's church now, but he found that churches do not

vary so much and that the Gospel is universal in its appeal and that,

While some of the sermon illustrations need to be changed for different
Here is the way he

P601318, the essential message is the same for all.

expresses this thought.

One of the biggest mistakes preachers make is to assume that they
have to tailor their messages to special groups. There are men
who fall flat on their faces because they try to get intellectual
in one pulpit and folksy in another. The intellectuals are bored
with such sermons and the plain people are outraged.

The Palo Alto pulpit was one of Kennedy's greatest testing

Just a short distance away was the Chapel of Stanford Univer-

Places.
When he did not

311357, of which Dr. Elton 'I‘rueblood was the chaplain.
preaCh there on Sunday morhing, some guest who was nationally know/m
filled the pulpit. Knowing that the greatest preachers in the nation
were pine aching just a few blocks from his own pulpit eaCh Sunday morn-
ing made Kennedy "work to the limit of (his) ability and to preach the

v
9113' best (he) knew how. "2
Mails Kennedy remained in Palo Alto only two years (l9hO—19h2 ),

the

y ”are very significant years in his deve10pment. Besides the stimu-
1
an

on of the intellectual and cultural environment with which he was

1‘0
Uncle d: he was also face-to-face with the problem of preaching

88%
Chat could answer the questions of, and give courage to, a
.1 _
£923., p. 62. 2222-. p- 63-

 

 

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814
people who were at war, for these were the Beginning years of World War
II. He had to rethink his own theology on pacifism and the Christian
responsibility to his country at a time of war. He lost confidence in
some of his logical doctrinaire positions and decided that it was a
dangerous policy to accept a certain position on almost any point in
theolog and then drive it to its logica end.

Since that time, doctrinaire positions have had no appeal to me.
There are great principles by which a man must live, but there
is no way to be sure what those principles may demand in certain
situations . . l , we had. better believe that life is bigger
than our logic.

Again he expressed his feeling at that time in these words:

I sometimes wished I could be an all-out militarist or an all-out
pacifist. The middle ground is fair game for both sides, and. the
lot 3f the man who sees truth on both sides is not always a happy
one,

It was at this time that Dr. Kennedy "felt the first stirrings
of a de sire to put something between covers,"3 and he went out to
SWOI‘d University one day and asked Dr. Elton Trueblood how to get
Started at writing a book. The answer was something like this: "Take
yourself by the seat of the pants and put that seat in a chair before a
tYpewri “her. For a certain period of every day just write.11

Under the demanding program of this college church, Kennedy set

u,

p a new schedule for himself which he has followed. ever since. He

a

Pose at 5:30 a.m. and was at work in his office a little after six each
"to

"ling- He found that he could do twice as much work during the early
mo

”Ding hours as he could later in the day, and. from that time on

thro
Ugh the years he has made an intellectual and spiritual "power plant"

 

1%., p. 65. Zlhidu p. 66.

3
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out of three or four early l‘tcurs of each day and in so doing "discovered

a new source of p wer.”l
Kennedy described his ministry at Palo Alto as ”salad Cay.”2

He worked hard, but he found more fun in his work than he did in any

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form of recreation. His church membership and influence

and every day he was growing in ministerial stature. He fe lt, as i*‘ was

e‘zpressec' later by CE-lurchill, that this pastorate ”was not the aeginning

of the end but the end of the beg;:°u‘1..r1ing."3

In l9h2 Dr. Kennedy became: pastor of the St. Paul lfethodis

Church in Lincoln, Nebraska-~3 move which in several respects appeareﬁ

to Kennedy and others to be a foolish one. St. Paul Methodist Church

was an old brick structure, and it was Lincoln's last old downtoz-zn

congregation. There was so incmase in salary and, furthenmre, the
eyes of progressive young preachers were toward the West where Kennedy

was already located. However, he accepted the call because he felt that

God "nudged" him to do so.h At first he was homesick for friends and
home back in California; but soon there were new friends who were warm,
loyal and dependable, and he began to look upon them as being the salt

of the earth. He decided. that any preacher would be blessed by being in

thair- midst, and he found that the six years he spent in Lincoln were a
"high point in (his) ministry."5
This high point experience was brought about partly by the
017901" tunity Kennedy found in his Lincoln pastorate to extend his useful-
The sanctuary in

”an o u a
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UL" 1351711 P'ethodist Church was large and could seat over two thousand
\_ ‘
1&2.) Po 63- 2%., p. 66. 3M” p. 67,
h—I‘Lbiiio' p. 76. 5173101., p. 79.

people; and being located as it was in downtown Iincoln, it was used
for many community gatherings such as high-school commencements, con-
certs, and other public meetings. These public affairs gave Kennedy an
opportunity to become acquainted with, and active in, many city and
state organizations outside the framework of the I'Sethocist Church 3 and
soon there was an increasing demand for him to speak at various
gatherings. He had an understanding with his church officers that he
would not be away from his pulpit in St. Paul more than two Sundays a
year besides his vacation. He was free during the week to do as he
chose so he would travel and preach in other places. It seemed to him
that he gave commencement speeches in every town in Nebraska. His work
was exciting, his health was good, and he enjoyed wonderful fellowship
with the peOple of Nebraska. In looking back upon those six years at
St. Paul kthodist @urch which, by the way, was his longest assignment
in the pastoral ministry, he exclaimed, "Ah, these wonderful years in
Nebraska: "1
During the fourteen years which Eiennedy spent in the work of
Pastoring churches he was also active from time to time in teaching
homiletics at different seminaries. His first work in this area was
done in 1938 while he was located at San Jose,2 when he was invited to
teach the homiletical classes at his alma mater, Pacific School of
Religion in Berkeley, California, about fifty miles from San Jose. He
spent one day each week on the campus teaching his classes and counsel-
ing "i 17-h the seminary students. This program continued throughout the
four years he served! as pastor of the church in San Jose, and it was an

e
\Mchening experience in his own work as a pastor.3 While in Lincoln,

 

 

 

lIbid., p. 81. 21bido, p. 71. 3Ibid.

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87

Nebraska, he taught two hours a week at Nebraska Wesleyan University;
and he has also given short courses on homiletics at Union Theological
Seminary, Garrett Theological Seminary, Boston Divinity School, South-
ern Methodist University, Emory University, Iliff, and Southern
California School of Theology. He has received several generous and
urgent invitations to join graduate faculties, and while it was stimu-
lating and enriching for him to teach one day a week, he could never

feel that he was called of God to become a full-true professor of

homiletics. 1

When he was asked to teach homiletics, he went through all the

books he could find on the subject in order to construct a background

of what and how he wanted to teach. Even though the books he read did

not give him much practical help, they did lift his sights and increase
his appreciation for the homiletical theories of other men who taught

in that field. During one of our interviews with him he commented about

his teaching experience :

It has been a number of years . . . since I taught homiletics, and
1 went through all the books on homiletics that I could find at
that time as a background for what I wanted to teach. I started
out by giving lectures the first semester and finally came to the
conclusion that it was pretty much a waste of time. You learn to
preach by preaching, and a teacher has to be very careful not to
put his own methods upon his students as the only way to do it.
I finally decided that the best way is to have a sermon preached
by somebody in the class and then discuss it, both positively and
negatively. Find out why it was effective or why it was not
effective. What about the organization of it and whether or not
it '3 plain; whether the man communicates. On the basis of an
actual sermon which somebody preached, I felt the class was in a
POSition then really to deal with something live and vital. I
think that the main thing that a teacher can do is to refer to
books that will give certain valid principles of good speech.2

K

 

lIbid., p. 79.
2 .
Appendix V, p. 2.

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88

Besides reading all the books he could find on homiletics to
help him in his new task, he also went to see Dr. Carl Patton, who had
been an eminent professor of homiletics at the Pacific School of
Religion, asking him how to go about the job of teaching seminary stu-

dents to preach. The old professor's reply was a "low blow. "
Well, I have been teaching preaching for many years, and I've
decided that if they can preach, they can preach, and if the
can't, they can't, and there is nothing you can do about it.

Realizing that his answer was not very encouraging to a beginning homi-

letics teacher, the old professor added-

But there is one thing the professor of homiletics can do.
help the student to want to become the greatest preacher he is
capable of becoming, and . . . that is no small accomplishment.2

He can

On this point of teaching young men to preach it may be said
that Kennedy's own seminary training in homiletics was weak and inef-
fective,3 and it had always been a mystery to him that theological
schools could take the teaching of preaching so casually.’4 But with his

appreciation of good preaching and his realization that a minister's

ability to preach either makes or loses real success for him, he went
about his work as a teacher of homiletics in earnestness. After reading

all the books on the art of preaching he could find, he prepared a
Series of lectures on the subject for his homiletics classes. Eventually

these lectures were published in a book in 19247 (his first book), the
title of which is .HEEE Word Through Reaching. While this book may be

Considered as the only one, among the more than twenty books he has

bitten: that can be classified as a distinct textbook on homiletics,

K
lKennedy, While Elm _(Zn_ hy Feet, p. 73. 2Ibid.
3Appencux IV, p. 3.

I‘Kennedy, While ﬂ Qn_ I_-iy Feet, p. 73.

89

several of his other books do deal with preachers and their preaching

in a general manner. (These books will be described in Chapter V of
this study, and the ones that deal more or less directly with his theory
of preaching will be pointed out.)

In this section of our study we have covered the fourteen years
cﬂ'Kennedy's life in which he was active in full-time pastoral work.
Ih15umming up the effects of these years upon his theory and practice as
alwmdletician both in the pulpit and in the classroom, it appears
reasonable to draw the following conclusion:

1. The experiences of this period stimulated the growth of
his pulpit work into its full and mature development.

2. His knowledge of people and their needs was greatly
expanded during these years of pastoral ministry, and
this knowledge caused him to feel a heavier responsi-
bility of communicating the gospel in such a way that
it would bring solace to those needs.

3. From his reading of homiletical literature and teaching
homiletics in several seminaries, his knowledge of the
content of this discipline was enlarged, and his own
homiletical concepts became more firmly fixed.

h. His habits of general study and sermon preparation became
better established and a regular part of his life.

5. His enlarged experience in the ministry and his deeper
insight into policies of his church and the religious
world in general gave him a fitting preparation for his

work that was to follow.

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90

The Episcopacy, 1910--
Bishop of Portlsnc, Oregon, Area (19’49-1952)
and Los Angeles Area

At eleven o'clock Friday night, July 6, 191,8, Dr. Kennedy re-

ceived a telephone call which informed him that he had been elected a

bishop of The Methodist Church. He was forty years old at the time; and

nothing that ever happened to him, except marriage, he claims, changed
his life so completely as this call which took him out of the pastoral
ministry and placed him in the episcopacy.1 It was with great reluc-
tance that his congregation in Lincoln gave him up, but they were proud
of the fact that their beloved pastor had been made a bishop. Kennedy

cherished the bonds of friendship that had developed between him and his

parishioners, and he knew that such friendships would be a thing of the

past when he left his pastorate and became a bishop. From then on he

would be looking for other kinds of experiences. His new parish con-
sisted of three states and the territory of Alaska, which later became
a state.

When he and Mrs. Kennedy arrived in Portland, they were strangers
in a strange land. There were no friends to greet them, and no local
cOl‘lg’regation with which to develop close relations. They were not only
lonesome in their new location but also ignorant about their new job.
Kennedy had never been a district superintendent, and his only contacts
With bishops up to this time had been "formal and occasional."2 At the
close of his first Sunday's activities in the capacity of a bishop he
fell in his bed and prayed one short prayer: "0 lord, "my“ I do this
the rest of my life'gu3 He had Strong temptations to go back into pasto-

’91
Work. but he was under obligations at least to finish out the

:1.
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91

remaining years of that quadrennium. However, as time passed, he became

better acquainted with his new position and began to find increasing
joy in it. Soon it was the "most exciting calling in the world" to
him.1 He found his work to be a pastors, a leader of church affairs in
his area, a preacher of the gospel, and a bridge between the laymen and

the preachers. It was "a task to shrink the ego and drive a man to his
knees."2 The Bishop sized his new job up in these words. "I would
trade salaries with some men I know, but I would not trade jobs with
any “1311.113
In 1952 BishOp Kennedy was assigned to the Los Angeles Area; and
as he surveyed the enormous size of his new responsibility, strangled
over the smog of the great city, and faced a few other strange conditions
under which he had to work again, he experienced a few "low moments" in
which he indulged in a bit of self-pity. However, his optimistic spirit
lifted him to the top of the situation before many days passed; and he
knew that he wanted to be in this Los Angeles Area more than any other
Place in the world.11 He found himself saying with the psalmist= "The
lines have fallen for me in pleasant places."5 In this new location
the Kennedys entered into a new joy. They bought some prOperty up on
Santa Monica Mountain and built a home-«the first time in their lives

they had a piece of preperty of their own,6 and it brought some fresh

and different interests to them.

 

 

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32:24.4. hwo, p. 118.

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92

In the position of a bishop he was given an opportunity to
travel more extensively than before for since l9h8 it has been the plan
of The Methodist Church that its bishOps visit a mission area once each
quadrennium. In the fulfillment of this plan it has been the privilege
of BishOp Kennedy to make many trips overseas, and to visit many lands
where his church has established missions or is doing pioneer evangel-
istic work. On these trips into other lands the dishop is constantly
observing the people, their history, and culture and gathering interest-
ing material that appears later in his sermons and books.

The fact that BishOp Kennedy was no longer a pastor of a church
and under the obligation of preaching in his own pulpit each Sunday did
not cause him to stOp preparing new sermons and preaching them almost
every Sunday. He said that he entered the ministry to preach, and he
felt that a woe was upon him if he did not preach the gospel.1 When he
was in college, and later in seminary, he preached two sermons each week;
and since he looked upon preaching as being the primary function of a
minister,2 it would be expected that he would keep up his habit of
preaching quite regularly. During our second Hollywood. interview with
him he told us that he preaches in one of the churches in the los
Angeles area almost every Sunday morning when he is at home, and on
these occasions he always preaches new sermons. Only when he is at a
convention and is expected to preach every day for a period of time does
he resort to preaching sermons over again that he has already preached

at some other place. This means that, in addition to all of his adminis-
t2'c'ttive responsibilities as bishOp of a large and fast growing area, he

813
° produces a new semen almost every week.

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93

Besides the preaching he does in his area he is invited to

speak in many parts of the country, and he accepts these invitations if

his prOgram can make room for them. However, he has only two regular

yearly appointments to speak outside of his area: The Sunday Evening
Club in Orchestra Hall, Chicago, and a church in Germantown, Pennsyl-

vania. In addition to all of this once a year he picks out a church in

his area and serves as its pastor for one month. He does this to keep

in touch with pastoral work and with the real problems of ministers,

laymen, and churches . 1

The Bishop's time and influence are not entirely given to the

Methodist Church. He is interested in national, state, and community

affairs and serves on various boards and committees which seek to im-
prove social conditions, human welfare, educational conditions, etc.

For several years he has been a member of the California State Board of
Education, and his presence and influence on this Board on at least one

occasion did noble service for college speech teachers and their classes

in the State of California.

On this occasion efforts were being made to revise and improve

teacher education throughout the state. One recommendation under con-

sideration was that there be a decrease in classes which were classifiei

as non-academic, how-toeteach courses, and that there be an increase in

academic areas. Speech was excluded from the humanities by the revising

Comittee and placed in the non-academic category,3 and it was voted to

‘h

lAppendix IV, p. 5. 2Appendix IX, p. 1.

3Fred R. McMahan, "Rhetoric of California Rhetoricians,"
NOW Journal 93; Speech, XLIX, Number 1;, (December 1963), p. M9.

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omit speech from California's credex'utial pattern as an academic major.

Of course, these recommendations disturbed the academic speech person-
nel; and meetings were arranged to fight the action. Since Bishop

Kennedy was a member of the Educational anrd which would give final

consideration to these recommendations, some of the citizens who were
sympathetic to the Opinion that speech should be included with the

humanities visited him and solicited his support.

Finally at a meeting of the Educational Board in San Francisco

on April 26, 1963 the issue about the acaderdc standing of speech came

onto the floor for debate. Professor Joseph Wagner of Long Beach State

COllege, the president of the Western Speech Association, defended the

point before the Board that a speech major could be just as academic as

any other college major. Mr. Braden, Chairman of the Board, and a Mr.

Norris, an attorney on the Board, put forth arguments in opposition to
Professor Wagner's point of view; but after a few attacks and counter-
attacks Wagner had the Board spokesmen in a corner and the subject of
laughter. At this time Bishop Kennedy, who was present and listening
intently to the discussion, made a statement in substance as follows:

I usually am in agreement with my fellow board members Mr. Braden
and Mr. Norris. Their logic and arguments are usually excellent.
But, today, gentlemen, I fear you have let me down. Professor
Wagner has backed you two into a corner, and I don't think you can
crawl out of it. The professor makes good sense. To me, it is
obvious that if some disciplines are called academic and others
are not, those excluded will be viewed as academically inferior.
We know that every course in history or economics, for example,
is not academic at every college. I believe speech is as academic
as most of them. But I may have my bias. You see, my college

major was speech. '

The Bishop's remarks apparently were effective in saving the day

K

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for the speech men, for the San Francisco News Call Rulletin carried

this story the next day—-
So-called "non-academic" subjects are knocking at the door of the
State Board of Education. . . . The board members stood resolute
against the onslaught of pear-shaped tones from the speech teachers,
until Bishop Gerald Kennedy, a member from Los Angeles, announced
his college major as public speech. "I hOpe we will accept speech
as a truly academic subject" he told Board President Braden. . . .
If any of the non-academics cross the line into academic territory
it would appear to be speech, or rhetoric as its defenders pre-

ferred to call it.
Kennedy continued giving the speech men his support; and in the
end Rhetoric, meaning communication, public speaking and the study of
great orations, was included among the humanities or academic courses

that would be acceptable for majors in teachers-1' credentials.

A brief summary of BishOp Kennedy's life reveals an impressive

list of significant accorrzplishments far beyond those of the average

preacher. He has earned five academic degrees: 11.3. in 1929 from the

COllege of the Pacific; A.}T. in 1931 and B.D. in 1932 from the Pacific
School of Religion; and S.T.M. in 1933 and Ph.D. in 19314 from Hartford
Theological Seminary. He was ordained to the ministry of The Methodist
Church in 1932, and in the same year received a Doctor of Divinity
d8Bree. Since then he has received nine other honorary doctor's degrees.
During these same years he has given nine lectureships in various uni-

Versities and semineries: the Lyman Beecher lectures in Yale, the Earl

kctures at Pacific School of Religion, the Peyton lectures at Southern
Methodist University, the Stcver lectures at Southwestern University,
the Milken lectures at Emory University, the Mendenhall lectures at

DePauw University, the Ayer Lectures at Colgate-Rochester Divinity

\
1The San Francisco News Call Bulletin, April 27, 1963, p. b.

‘

 

96

School, the Gray lectures at Duke University, and the Auburn lectures
at Uhion Theological Seminary.1

Since 19h? the BishOp has published twenty—two books, only three
of which were published before he became a bishop and nineteen since.
These facts indicate that although his time now is involved with many
administrative affairs, he still follows a strict prOgram of reading,
:mrmon construction, and writing. He insists that a preacher "ought to
squeeze the juice out of one book a day"2; and as represented by the
beck reviews he writes for various religious magazines, he appears to be
"squeezing" them at a rather rapid rate. At the present time he is
writing his twenty-third book, which will consist of twenty new sermons.

From our acquaintance with BishOp Kennedy and our study of his
life and words, it appears reasonable to think of him as being at the
peak of his personal powers, physically, intellectually, and spirituallm
at the present time. He will read, think, travel, preach, and write for

manw'more years; and he will still be considered as one of the great

Imasters in the modern Christian pulpit for some time to come.

A

. lWho's Who In America, Vol. 33 (Chicago: Farquis Publishing
suiding,‘I§EE-I§'65’7I m.

2Kennedy, While £112 913 EX Feet, p. 72.

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CHAPTER IV

‘,
Mum)

THE THEOLOGY AND PHILOSOPHY OF BISHOP K13

Introduction
The sermons a minister preaches grow out of his ideology and
his phiIOSOphy of life. In fact, in these Junctions of his mind and
soul is found the source 01‘ both his theory and practice as a preacher.
It is the purpose of this chapter to give consideration to these two
major influences in Bishop hennedy's life. First, consideration will

be given to his theologr. This will be followed by a consideration of

his philc SOphy .

Theology
The first fifty years of Bishop Kennedy's life have been lived
in a Period of world history that has seen significant and far-reaching
changes in all phases of hmnan life: material, social, intellectual,
and Spiritual. It has been described as a transitional age between two
great, and diff-38mm, epochs. Dr. Matthew Spinka, a professor oi histori-
cal theology who has taught in several of America's leading seminaries
including the Hartford Theological Seminary, where Kennedy received his
Ph'D' degree, writes of this period as follows:
2: ii: S'tending on the threshold of a new age, oi‘ten referred to
pr e sent 2:31;: ' cgrzgierigzgeasagiiezioggnglﬁiydzzlcﬁmaiisgctﬁd
mehhological in nature. . . . I am inclined to accept the view

th
ag:t (“11‘s is a transitional, rather than a new, fully deve10ped,
‘ ~ . . Is it not perhaps more realistic to regard our period

97

 

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as the new 'dark ages' analogous to a similar era after the 1
downfall of the Roman and the rise of the medieval civilizations?

While Spinka stresses the fact that the present age is charac—
terized as being "predominantly mechanistic and technological in
nature, "2 he does not neglect or pass over lightly the changes that are
taking place in man's ideological and spiritual worlds.

Nor should we be blind to the 'corrosive acids of modernity' and
their effects on Western democracies. As we have seen in the
entire present study, the lack of spiritual imperative, painfully
absent in these lands, has resulted to an alarming degree in
moral, intellectual, and even physical flabbiness.

Dr. L. Harold DeWolf, Professor of Systematic Theology, Boston
University, expresses a similar thought about the present age: "We
live in an age of unparalleled breadth, depth, and speed of change in
science, economics, politics and modes of living. "1‘

These two scholars, and many others, give stress in their
Writings to the turbulent currents that are flowing through theological
thought today. The church, although surrounded by voices from the
ancient past and rooted in strong tradition, is not in a condition of
"status 9110." Her religious thinkers may be anchored to the "Rock of
A393," but they are not static. After commenting on the unparalleled
Changes that are taking place in this generation, DeWolf made the

following statement about theology: "Hence the task of recent theology
\ _.

1
Matthew Spinka Christian The ht From Erasmus to Berd v
: __ES$L_ ‘ ‘ ....ZE_JE§3_
(Englemod Cliffs, N. J. :‘T‘Fe'n‘t'i'c'e—I 1, Iﬁc., 19627,‘ . 2 .

2
921g.

 

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York: AhHarold L. DeWoli‘, Present Trends 3 Christian 'I'hogght (New
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has been both extraordinarily urgent and also more coupler-c than ever

1

before."
Today's religious leaders are responding in two different direc-

tions to these speedy and revolutionary changes in thought and culture.

There are many who are r ‘(ing easy accommodation to contemporary changers

and there are those who are in strong reaction against them. While

y~

there are many degrees of differences in opinions and shades of inter-

-"' th

pretations between these two extremes, it is possible to define, Li
some marks of distinction, four main schools of theological thought
that are affecting theologians and homileticians in mid—twentieth cen-
tury. (Bishop Kennedy is a church leader who is in the main current of
this complex theological Flood, and. it appears to be necessary to take
a brief look at these four schools of thought as an introduction to,
and background for, the Bishop's personal theology. With this thought
in mind, a brief descriptive definition of the four main schools of
theology is presented here.) i

1. Liberal Theology. This school embraces the theologies of
accomodation to the present secular culture. Primarily it is theologi-
cal thought, that is in acconmodation to the empirical sciences. In
various "3st this school modifies the traditional concepts and interpre-
tationg of the Christian faith so that they will be more readily
accepted in a. culture that is dominated by the modern scientific method
of j‘1“"5'5’51elation and reflection. It engages in a critical examination
of all religious ideas with an Open-ninded search for relevant truths,
and it aegept ' . . ' . . .

s wholeheartedly the use oi textual and historical criti-

clan
in the study of the Bible. Instead of accepting the Holy Bible as

1
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being divinely inspired from cover to cover, it is looked at as being

vkx

valuable storehouse of divinely inspired. wisdom, with some parts more
valuable than others for relevant Christian belief and conduct. The
accounts of Jesus and His teachings are considered to be the most
valuable portions of the Scriptures.

These thinkers stress the Christian principles that are found
in the Bible, but not its supreme authority nor the infallibility of
its writers. They contend that theology which cannot be supported by
empirical human experience is not to be looked upon with favor, and

2
they concern themselves largely with "the social gospel."

a

2. Fundamentalism 2r. Evangelical Theology. In this school is

found a strong effort "to reaffirm the fundamentals of the Christian
3

faith, in vigorous reaction and protest against liberal theology. "

asserts the doctrine of biblical inf allibility "in its original- auto-

r
kl

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graph" and views with suspicion all forms of textual criticism. In the

Seminaries that are evangelical-11y oriented, great stress is placed upon

StUinnE: the Bible in the original Hebrew and Greek for purposes of

absolute accuracy. Believers of this school insist on definite creeds

for their churches and contend for literal affirmation of scriptural

159315 and Standards of conduct. In general the" reject the theory of

evolution, Support their faith by proof texts, believe in the super-

:1 .
atural, and campaign for a return to the pure doctrines of the holy

Bi
ble, "The faith which was once delivered unto the 3aints."h

3' Ego-Reformation ‘Iheology. This school is more corrrmonljr

know as N

\

1%., p. 1?. 21bido, p. 180 31b1do, p. 36.

L‘Jude 1:3, King James Version.

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101

prefer the mum; "neo-rz:form:.1tion" because "new-orthocoxy” could refer

to a "new" orthodoxy of an},r ancient religious body. These theological

scholars are concerned with restoring certain emphases ”which they take

to be the authentic and essential doctrines of the Protestant Reformers,

especially Martin Luther and John Calvin."1

In this school there is found a similarity to fundamentalism in

that it is also a reaction against liberal theologians' accomoda+icn to
a culture that is dominated by the scientific method. However, it is

more sophisticated than fundamentalism in that it accepts some ideas of
liberal theology which are rejected by the fundamentalists. This school

pays respect to divine revelation which comes "through" the Bible, but

there is no tendency to hold to the doctrine of the literal divine

authority of the printed page. In other words, this school rejects the

"idolatry of the Book."
Neo-reformationists hold that valid theology must rest exclu-

siVel, upon the Word of God, Jesus Christ, who is made known to man
through "the Word as written, " (scriptural testimony) and "the Word as
preached" (the church's ministry), and "the Word as revealed" first by
GOd '8 acts recorded in the fallible Bible and second, when the Holy
Spirit, awakens a response in a person who hears or reads the spoken or
Written Word of God.2

t. Existential Theology.

and concepts rest upon the intuition of the heart and not upon the rea-

In this school the theological ideas

80135-113; of the mind. It holds that the truth most worthy of possession
is not grasped by objective knowledge of carefully defined propositions,

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102
but by a man's own passionately imrolvec‘: esistencc. It insists that if
man seeks answers to the ultimate questions on the objective, rational
level, "he can only with ~a1~v further and further from the reality he
seeks to know."1 Furthermore, reality cannot be known in the scientific
sense, for our human concepts can apprehend onl‘ essences, not existence:
and existence can be encountered and apprehended only by subjective
faith. It is on this basis that the existentialists hold that when man
encounters Christ it will be fatal to seek reasons for believing in Him.
In harmony with Blaise Pascal, the father of modern existentialism, the
modern disciples of this school are still saying . . .

The heart has its reasons, which reason does not know. . . . It is
he heart which experiences God, and not the reason. ’Ihis, then,
is faith: God felt by the heart, not by the reason. . . . There-
fore, those to whom God has imparted religion by intuition are very
fortunate, and justly convinced.

Lines dividing these fields of theological thought have been
crosses and recrossed so many times in modern times that they have be-
come blurred, and it is difficult to place any particular theologian or
homiletician in either one of the four categories that have been de-
scribed in the paragraphs above and have him fit perfectly. It is
eVident that Dr. DeWolf stated the sentiments of many religious thinkers

When he wrote--
It is hard enough to be obedient to God and loyal to truth without
being bound at the same time to this or that school of thought.

€‘5ost of the thinkers with whom we shall have to do are too much
in earnest to be concerned about any such conformity.

 

1mm... p. 57.

p 2Blaise Pascal, Pensees (London: E. P. Dutton 91:00., 1901;),
3:. 109-111. Quoted in SpinEa, Christian Thought from Erasmus E

% p. 710

3DeWolf, 92. 333., p. 13.

 

‘.

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Ava“;

 

 

103
The sentiments of Bishop Kennedy reﬁardin; his personal theolo-

gical frame of reference are in harmony with De’v‘.’oli"s words just quoted

above. When asked by this investigator about his theological orienta-
tion, his reply was "I am always suspicious of schools (of theology),
and if 1 could, I'd rather not be tied up or bound up by on single

. 1
school 01 theology."
The Bishop's suspicion of theological schools of thought does

not rise out of ignorance of them or fear caused by distance between him

and them. He ha" lived in close contact with them all, and his conclu-

sion regarding his relationship with them has resulted from personal

experience and careful reflection. His parents were devoted members of
the Methodist Church, his father being a preacher. They were fundamen-

tal in their theology, and this was the school of theological thought

upon which young Gerald was reared.2 While attending the College of the

Pacific, he studied Bible under Dr. George Colliver, and while this
teacher did violence to the Bishop's "fundamentalist upbringing, " it has
in Colliver's classes that his real love for the Bible was born.3 After
finishing college, Kennedy continued his ministerial training at the

Pacific School of Religion, where the spirit was "definitely liberal and
free- ”1‘ Here the young theologian found it "necessary to break loose

from a stﬂtifying fundamentalism."S However, Kennedy was not STIEpt

Concerning certain phases of it he

away with the spirit of liberalism.

‘-

1See Appendix V1, p. l.

zhennedy, While I'm 931 _L Feet, 1‘. 36.

3Ibid. hlbid” p. no.

SIbid.

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wrote, "This progressiveness soon turned out to be shallow nonse; s; in
my mind, and I became a hero~wcrsidper of the apostle Paul."1

It was at Hartford Theological Seminary, while working on his
doctoral program, that Kennedy became involved with "continental theol-
cgy," which later became lmown as "nee-orthodoxy" or "nee-reformation"
theology. The name of Karl Earth was familiar on the campus; and an
indication of his influence is seen in the following statement:

At first I was very critical of Barth's theology, and.when l was
in seminary in Hartford, I talked.with Farmer about it a good
deal. I came later on to have a new appreciation or Barth, be-
cause I discovered his theology came out of his active life as a
preacher and as a Christian in a very ’ifficult situation. I've
appreciated Barth's sermons, especially those he preached in
prison. Basel, wasn't it? I see a depth in Barth which I admire
very much, and an understanding of things that have been neglected
previously in Christian theology. I don't hardly think that I was
profoundly influenced by him, however.2

In the same interview he was asked about the influence of
Reinhold. Niebuhr, another neo-reformationist, upon his theology:

You said that Reinhold Ni ebuhr also influenced you. Would you
mind making a comment on that?

Niebuhr influenced me very much for a time , because he came along
as a kind of antidote to liberalism, and. he gave a new dimension
to the gospel, a deeper insight into it. I think that he saved
me from a rather shallow "social gospel" attitude when he showed
the inadequacy of that. I don't think of any school, althoug.
for a time I was very much influenced by nee-orthodoxy, as nearly
all of my generation was. I am always suspicions of schools, and
if I could, I'd. rather not be tied up or bound ..y any single
School of theology.

Of the four schools of theology described earlier in this clap-
+1)" .
”LP it has now been seen how three of them have influenced Dr. Kennedy,

ao‘.‘ ‘3 )_ o 0 I - 0 o ‘ y o
u only he enstentialist scoool remains to be eczzsi"ered. In this

;

S, I a f‘ I O
5 Stem he also finds an elemnt c» truth tint is helpful to him as re-

a

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\
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:e that time, doctrinaire positions have had no appeal to me.

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< - -\-..1-- . w .1 x , ~». .- 0‘ "v - on '. . -- VI» - -,5
were are great LJLHCL‘lUJ oy ﬁnish a man must live, but tuL e

no way to be sure what those principles may demand in certain
tuaticns. I abhor the doctrinaires of both the right an? the
a“ ,. .- ‘ 0 o A: ‘
ine fellow'wno accepts a certain logic ant then fell we

t as far as it will go ends ‘u i. an impossible dilchma or in

an insane asylum. Life is not like that, and whether we are
talking about economics, or politics, or theology, we had better
believe that lite is bigger than our logic. This, I take it, is
eidstentialiarn, at least one brand of it. There is the moment,
the decision, the man, and God. None of us are smart enough to
work those elements into a blueprint that will be exac tly right

when the situation is upon us.

3 U)
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O

From the many sermons that have been preached by BishOp Kennedy
and the books he has written in which he has expressed. his theological
concepts clearly and freely, it is not difficult to construct a synOpsis
of his theology. This we have done, and it is presented here in this
study because it is out of a preacher's theolOgy that he has drawn much
of his materials for his sermons and to a large extent his entire theory
of homiletics. The synOpsis which appears below was submitted to the

BishOp at the time of the Hollywood interview (March 3, 1965), and he

approved it as being a clear and accurate statement of his theological

beliefs.

A Synapsis of the Systematic Theological Frame of Reference
of Bishop Gerald H. Kennedy

I- God.

10 60d 18 real.
The existence of man depends upon the existence of God.

"God is he without whom man cannot Live.”2

 

1
Kennedy, While 23 93 ﬂy Feet, p. 65.

2Kennedy, 5 Believe, p. 10.

I
.§

 

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1%
The universe critfs a: a result of the wisﬁon and power of
God, not of chance or blind force.1
"In the brainning Tod . . . "
2. A description of God.
God is an artist.

There is beauty in this world which is beyond the grasp

of human minds. He is seen and felt in a sunset, forests,

o 0 V 1 O 2
mountains, seasice and moonlight.

Quotation from Admiral Byrd.
The conviction came that that rhythm was too orderly,
too harmonious, too perfect to be a product of blind
chance-~that, therefore, there aust be purpose in the
whole and that man was part of that whole and not an
accidental offshoot.3
3. God is mind.
"Nature is clear proof of a mighty Mind at work."u
The fact that the human mind is seeing and appreciating
greater marvels every day is proof that there is "a
vast Intelligence at work" out there ahead of man.§
h. God is righteous.
God has two laws Operating in this world.
a. Natural law which operates in nature.
b. Mbral law which Operates in the spiritual or con-
science part of man. This law holds up good and
tears down evil. Every rational being knows "that

6

the sense of right and wrong is real.“ The history

\
Jimo. ﬁbnu,p.1L immi,p.1ai.

hxbio., p. 13. 5Ibid., p. 12. 6Tbid., n. 13.

A

 

h--

.,
. I

i u

\xx‘
on]
.1.-

hin
In

 

107
of nations and society'tear testinony to the presence
and effect of God's ﬂoral Law and "none f this Makes
sense if we have a blind machi;e for a world."1
5. God is a person.

Not a man, nor an idea or principle, but a Spirit which

possesses a personality which has will, wind, purpose,

freedom, and self-consciousness, towering above nature and
9

man.-

When God and man make an encounter, m.n is not becoming

‘D

acquainted with a new idea or principle hut a Livin. erson.

It is this encounter that makes life purposeful for man and

ives him a true sense of values.

a;

6. God is concerned.
He is not an ahsentee landlord but is inti ately concerned
with this world.
"he rules the ways of our lives, and the world is under
His control."h

He is earth's owner, we are His stewards.

Final reason for belief in God.

"I believe in God because he has faced me and laid His Claire
upon me."5
Throughout his writings BishOp Kennedy impresses me with his

strong belief that God is personally concerned with each individ-

ual and gives individual guidance when a person seeks it. In

\

 

lIbido, P- In. 2Ibido: p0 15' BIbiv-y PO 16'

V. .
Lil-his . , I". :lE’ . 'DPqu. ’ p. 3-8.

0

writing of one of his experiences when an important decision

needed to be made he sa
”Yet something seemed to be urging us and I believe God

"1

nudged me.

II. Christ.
1. Christ is the Divine Son of God.
BishOp Kennedy has a firm faith in Jesus Christ, the Divine
Son of God but he does not try to explain everything about
the person of Christ. The sense of mystery and greatness
of Christ grows on him with the passing years. Of his ex-
perience with Christ he writes,
"He is as real as anything I know, but I cannot draw
rigid lines around what Christ is."2
2. Jesus Christ is the supreme revelation of God.
God is revealed in nature but rocks and trees cannot fully
reveal a God who is a person. When man comes to know and
understand Jesus he comes to know and understand God.
Jesus revealed God as "our Father." we may go to God
without fear for He loves and accepts us. Jesus revealed
God's attitude toward sin. The cross of Christ revealed
the price God was willing to pay for man's redemption.3
3. Jesus Christ is Divine and human.
He is not "just a good ran"h who sets a righteous example
\
lKennedy, While £22 211 :1 Egg-3, p. 76.
2Kennedy, E Believe, p. 19.

31bid., p. 23. thie., p. 20.

109
for nan to £01101. Re is God and men in one person. As
man He set an exerrlv for man and as God We is man's
Saviour. "30d was in Christ reconciling the worlﬁ unto
Himself."l

b. Jesus Christ is man's Saviour.
Saves man from sinful nature.
"Out of the death of God's Son comes a power to change
evil men into sons of 606."?
Saves man from meanness, self- -pity and de 3%) ir. 3
"No man or peOple can ever know peace or securit‘ until

they come to terms with Jezaus Christ. "4

III. E{OJ_"r tS‘WiriéO

3

l. A living power that works among the peOple.
The Bishop does not dogmatize about the nature of ﬁne Yolv

ogirit except to ndie ate tint “e believes that it is a

rresident Henry Van Dusen of Union Theologicalw wninary
who wrote of his convictions on the Holy 3311 it thus:

0 4 u . I 6
"in the lilth . . . " 1953, p. 53.

-. The Holy Spirit works for Curistian perfection.

”The Spirit of God (Holy Spirit) can capture a ma

 

 

 

\— m.- w
1min.” p. 21. 2mm, p. 23.
31bid.’ p. 2b. thida, p. 250

‘5kcnnedy, The Harks of a Hothodist, p. 60.

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116
and transform his desires. It destroys man's timidity
with an assurance that 'All things are possible with God.'"

(Mark 10:77). 1

IV. 233,
1. Man is a sinner.
"He is a wretched creature doing the things he knows are
wrong, a slave to the power of sin."2
This human depravity brings sickness of spirit to man and
drives him to seek for relief. He comes to God in his
helpless condition and asks Him to do for him what he
cannot do for himself. When man confesses that he cannot
save himself and turns to God for help, then God has a
chance to change and mend his siniul nature.
2. Man is free and responsible for what he does.
an is not bound by chance nor fate.3
"we cannot escape the certainty that God has made us
free men, and that we must account for our lives."
3. th was created in God's image and made to have fellowship
with his Creator.
Rhn.is never fully satisfied no matter how much he has.
He "is the only animal whose desires increase as he is
r’
fed."’
"Forever we are under the spell of a divine discontent.

Something within us soars beyond the earth; we long for a

heavenly land."6
\

1Ibid., p. 61. 2Kennedy,‘_l_I_ believe, p. 30. 3Ibid.
thid., p. 32. 539153., p. 33. 6mm.

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"God in Christ says to every man, "Get up, and ("o the thin'rg

AR l“
I

that are worthy of a creature who is a son o? alrirx
God:lll
h. Man is immortal.
"I believe in immortality-oin life af 3r death."2
Pishop Kernedy states that there are some things we believe
because ”we can feel them, but we cannot prove them."3
While he does not atterpt to give prooF terts from the Bible
to support his belief in imuortality he does refer to P2. 23
Phil. l:23~2h and the resurrection of Christ as background
evidence for his belief.
"Host of all, I believe in immortality because of Jesus

Christ, who was dead and is aliVe forevernore."h

e proof texts and debate in establi31ing

The process of giving , g
a Christian belief is not attractiVe to the Bishop.
Debates on immortality interest me very little because I
know that my thoughts on the subject are shaped by my
experience of God in Jesus Christ. It is there I find
It ass,n f. i=e .i i°", id ,ne ext.
t1= c e tiil c‘l to this ‘iFe, an th n
On the point as to whether or not the liVinv can communicate
L . )
with th» dead Dr. Kennedy is not certain. He writes that k3

has no personal proof that they can, but he is not willing

(
to deny this poss;billty--"I just do not know."U However,
\

lltid., p. 3t. 2Ibid., p. 53.
3Ibid. thid., p. 61.
SKennedy, While 1'3 93 3: Feet, pp. zen—205.

6Kennedy, I Believe, p. 56.

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he is convinced that saints he has known who have ,assed
through the experience called death are living still and

some day he will see them again.1

V. Salvation.

1.

3.

The plan of salvation originated with God and was revealed
through His Son Jesus Christ.
"There is a realm beyond our minds and our logic" and it is
in this realm that the plan of salvation was originated.2
God is seeking man. He is there all the time. He has already
found us and rying to bring us "to the great moment of ex-
perience-«the decisive hour."3
Salvation is offered freely to all men. It cannot be limited
to a predestined group.h
Conversion.
In BiShop Kennedy's theology this is the "great moment of
exterience--the decisive hour," when man seeks God and the
blindness of his soul is removed and he discovers that God
is already there.
a. It is not so much man finding God but his realization
that he is found of God. Then the miracle of conversion

takes place.

"We experience a great inner bursting of light upon our

lIbid.

 

2Kennedy', 3313 Marks 3; g Methodist, p. 9.
31b1d.

thid., p. 12.

113

dark souls and in that moment we snow God found us as

. . .. l
we could never have founo zhnn"

 

 

o. .?o oescribe further the experience of conversion Kennedy

quotes John Wesley's description of his Aldersgate.
"I felt my heart . . . and death."2

c. Conversion cannot be forced and it cannot be humanly culti-
vated, but wnen a man has the experience he knows it and
has a desire to proclaim it to others.3

h. The Christian life.

a. Life after conversion may not be easy, but it will never
be meaningless and it hill never be sad.21

b. A converted Christian lives a different life to that of
a sinner.5

"It has to cost something or our whole Christian pro-
fession is a farce."6
A certain discipline is agreed to and certain worldly
customs are given up.

0. All the commandments are to be kept for a Christian's
obedience is in proportion to his love, for indeed love is
the source from which obedience flows.7

d. The entire life must be ordered under the faith that Jesus
Christ is Lord.8 A true Christian will discipline himself
spiritually, physically and mentally.9

\
1%., p. 9. 21bid. 33:233., p. 10.
1*_I_b_i_d_., p. 1b. Ema, p. 20. 6E5” p. 25.

7Ibid.

 

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8Ibi.., p. 26. 91bid., p. 33.

 

 

 

 

 

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The person who has entered into the blessing“ of salvation
will be concernen agent others for whom Christ died and
will feel that it is his Cut” and privilege to share what
1 1 1'1 ‘ L -..‘W ﬂ \, 11 M- 11
he has. else Jonn Wesley r9 will lOOk Upon all tde wor_:

as his parish.2

VI. Eschatology.

 

1. There is a far-off divine event.

"Men cannot live without faith in a final plan and purpose

in life 0 "3

0

Life is not a movement oi neaningless circles.

There is a "far-off divine event" toward which we are
moving. The doctrine of the second coming of 7hrist
reflects the Christian belief that life means something
and the future holds promise.L

2. Goodness will win out in the end.

of Jehovah's house whall be established above the hills; ant

a oples shall flow unto it." Micah h:l.’

"In the latter days it shall come to pass, that the mountain

J

3. The future life of man will he a continuation of this present

life.

\

Life after death is wrapped in mystery but the visions of
the mystics seem to convey the thought that when at last
man shall see God, as “e is, man shall he transformed into
His likeness.

Paul said that we who are corruptible-«we who are subject
to decay and death-~shall be made incorruptible.°

lﬂﬁﬁ.,;n L0 2Eﬁd.,;m 36.

3Kennedy, 3 Believe, p. b5.

thid” p. 50. Sltid.

61516., p. 57.

11;

life in the here2Pter will be a continuation of the life we

There is another world, but it has the sane Lord as this
one. We cannot believe that all of our experience here is
of no value so far as that next world is concerned. Ch the
contrary, we feel that eternal life does begin here, and
our subjection to the natural laws is a necessary spiritual
discipline.1

In that life we shall know our friends again.

I look at the pictures taken a few years ago and am
saddened to note how many have died. It gives re an empty
feeling to realize how quickly the council changes and how
fast they come and go. But every night I thank God that it
is my privilege to have this experience, and I am comforted
by looking forward to seeing them all again one dry.“

 

 

”Cid; 222 Church.

1. The church is the fellowship of Christians, the one great ’ody
of Christ. Jesus did not organize the church, His spirit and
teachings created it.3

Dr. Kennedy made reference to the three separate ways people
think of the church as presented in the book,_3:ospgcting
‘igr a United Church by Bishop Angus Lean:
a. The H 3h Church, or Catholic "view” which holds that
God and man cannot find each other except through the
Church.
b. The protestant point of view which holds that the
Church is the place where the true word of God is
preached and that the WOrd stands above the Church.
\

 

l

f‘

'Kennedy, With Singleness of Heart, p. 3%.

 

eKennedy, While I'm On 33: Feet, 15‘. 93.10.

3Kennedy, l Believe, p. 75.

 

116
c. The third point of View is that ”which stresses the
freedom of each believer and the final authority of
1‘ f‘

his own inier exoerience, and regarcs the church

A

mainly as a fellowship of wen whose Yenrts have been

It is not clearly stated by'lr. Kennedy which of these
viewpoints is most acCeptable to him, but frov his sum-
mary sentence regarcing them one would conclude that he

is more inclined to favor the third view above the others,
for he writes that the essential fact about the church
amich must never Ee lost to sisht is ”that the church is
a world-wide fellowship of men."2

2. The Ecumenical Movement.

On the ecumenical movement the Bis
convictions. He is a strong suoooruer of all Christian

peOple working tosether toward the common goals of the

church in the harnonious soirit of love and fellowship,
1

but he does not support the "church-union dreamers,"’

who advocate the policy that all Christians be brought

together under one tent.

That we should strive to bring everybody under the
same tent does not seem desirable to me.

The church-union dreamers who promise that it is possi-

ble to have the best of all pclities without giving up
anything simply do not know what they are talking aboutf;

1mm. 2mm.

 

3Kennedy, While I'm.2§.EX Feet, p. 165.

hl‘oid” 1634.3. 51mm, n. 1“” 3.

Bisho

Kennedy's anti-ecumenicity is supported by p16

followiao reasons:

a.

He contends that theology and the church are affe35ed
differently byf lie times and circumstances under
which people live and therefore is as wide as life

we need, yes, should appreciate, all the differences

we find in the several Christ an churches ,0? thy

1
.L

help to keep us in focus. There should be no compu
310” to eliminate them.

Our attitude toward theology and the church is
alwa3rs affected deeply by our circurstances. Con-
tinental theology is different from American
theology because European Christians have been
through things we have never exoerienced. Theology
must (iffer from a:e to a e and fro.1 place to place.
This is not because it has no central integri1ty,
but because it is wide as life and every hwre n con-
dition brings Chri .stianit y into fresh focus Each
human condition illurinates afresh an affirmation
of our faith. So we should arprerziate our differ-
ences and learn from them without fee alimlr a coroul-
sion to elixrinate them.1

Where difference of bol of and Chris+ ian practice are

allowed to live in reaceful co-existence there is

t

created a wholesome tens ion which gives life and
reedon to Christ's Body.

The older I grow, the more I question that an,
theory can contain the whole truth. Certair ly ..is
is the case in theology, and since education als
deals with whole persons, t can never sum up t}
truth in a single proposition. There are too many
exceptions. Any idea carried to an e trees becomes
isles since ell our convictions need the *ersicns of
their opposites. I suppose that to some exten; this
is tie position of the existentialists, and this far
at least I at with then.

(D

71C-

. O .1 O _ _ . ‘ I A_ ‘ _ ‘ r J 4
b. It is his conVIcticn that C d<rafed chdrzhzn lows theil
1.}. .3; 1.1, if}, beam. (3‘ f'ICI'IS‘bl‘C:31t1(,‘-t’ and are in .‘Yéxi'ger of
.L o o ' o r ~( 0 r» .0 I. . 1‘
degeneraiine into a narrow parochial O‘Jdn17dtion w.ti-

1 . 1 . .H
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in. (11.8.: ion 1).. .Lcocielk‘d Colt , 1:.) -.;AI';€ 111'. I Ex-
yresssd my ,andid opinfcn that they are one of the
Y‘Ofr", r‘ + " ”1’6 VH‘rel‘run W!‘ q ~11" “ "O f‘qr QM T 00111 (‘ C(42)
X' J '_.._v J rt (1. g: m .- | .IL ' .U’ T.) .-c. ._‘ . . ..L. _ .- - ,,

w 1 .. . ' . .1 n!
almoso a corpiete 105s. They are neitfer -1sn nor
pro. 0 ‘ \ \.-~A 7*. .-\.‘ ";r ‘ r ‘ ~ . r .v'a’a \
. ')L lqu). IJE’CC'IM; DC 1764.: UC".'- .11 Ill-it [19.1" 3036 tiny \ 103U
of the vorld. Over my dwad body, said, would any
0

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101‘: SUCK" fairgwl 031*, (in we .- )I‘J’K‘Cl

w- I»! ,+

n m}, "‘1 PF? I
The sincerity of his convictions on this issue of ecu-

menicitv is shown in tne followin? svntcnce: "Person-

A
.w -4 ‘4- - 1.1-. . '1 A _. ' '7 . . . ,-1.r
.e,-cinw vote to Fd15 Ali nFuFlCJn zrotgstanos

I)
M. t.‘r:Odls ts . ""

 

‘lr . ... ( -, ‘ ‘ A . 4 W ' “ -'- »\ -r 3 A . c ‘
1. man is cagatle 01 receiving eniibutenment from true sources-—
0‘ “L - r u r J r~ — .v 7,: ', I ~ H." V - -— ‘
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a. thiturel scnncnu.. In tkﬁr; catcicuyr‘l_;hC;\xvsnnec

" 'P u " 't 2 ' ‘~‘*u" \ T -.‘ 1
the research nethod and the Iational prOCHocWoo it encor-
passes knowledge and understanding that sense to the human

wind by observing the operations of nature, by the use of
the test tube and chenical anal

inventions. Ext these instruments are limiter. They can-

t-.o
1:

not tell man "about t1 finalities and the neanings,

\_
111010,, r). 119.6. 2113:16-0, p. 165060

3Kennedy, With Singleness of C;ar,, o. .;. hlbid., p. s4.

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tion and fear. "Van coes not live by \131‘ural) knoml ed 3e

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CApLLres tdc 1ur1an min1, there-ore normal men he we a source

ofoenl 131behrmn4 beyonﬂ the 12+u~al source.

b. Eﬁ ra- return] source. In tJiF cnf;eqory the Fishop llaces
reVealed knowledge, knowledge that does not some fror huvan

‘

effort alone. It is not cisc ovrred ‘:y the scientific method

nor is it a matter of reac onin3 thro“g;h a problem to a con-
*Le form 0? e vision or

diVine enlightenment wh ch i lumi_nate5 the human wir€.'

Surely :e are on safe ground when we 0-: serve Jes us'

(ffimmmjon ﬁu4,ultﬂmde manuﬁrszcome mﬂ3by 1”?» mal
‘1. k 0 1 '-
processes buu my revelation.4

BishOp Kennedy assumes thet eVery man i.:10ten+ially cajeble
Of receivin1 rvelations from God,5 but it is the experience
of conversion that creates in man a "mind ehle to appreciate
the will of God."6 The physical man soon reaches a barrier

beyond which he cannot go, out if a man is converted and

 

 

“...- A -~-A~—~_-- . . -v

lugs. 2Ddﬂ.

 

31bid., p. 33. thid.

52?}“-. r. 90. 5IEia., p. 1?.

 

 

_n)

3.

h.

120

I J

will live close to ice "e till +‘l? him atrxt the fin'
ities anﬁ the menofufs.]
The urge to discover t3e answer to life's ultimate qresticns
is not a one-sidec thrust. loo cnlv is there a need in can
that makes 31in hungry and restless until ht: finds the a').'21~’~31';<
but 306 is re ﬂy and anxious to reveal the answers to trese
secrets Nlenrver the prcyer convects can be made.

Revel tion is not so much our scekirg as it is ~cd's
J

seeking. V0 is not only ready but Tie terrilly an>iou
for us to enter into the secrets of Yis na*m1 e.

“"3

It is tie huml e he¥3t rather than .hc clever Mild that God

1

. . ﬂ . 1 .
needs througn which to min? Wis revelation.“ Rrvealec truth
is oftea hidden from the wise and prudent not because God
9. pise es wisdom and prudence but because the "wise get tangled
up in their own conceits and blinﬂed by their own pride."4
5 -J eon to the humble, the disinherited, t e untraineﬁ,
hrt God has appeared. . . . The Bible se;ns to be suspi-
cious of the overeéucatedras if that process dulls appre-
hensions of divine truth.)

The nature of divine revelation.

8. Revelation from God does not contradict human experience
or rational process-:5 , but it "sug:plemwrts them and un-
covers the larger ynrposes of which they are a necessary
part."

b. Revealed knowledve is not a substitute for earned know-

0

E”(.7

lec‘ge or a crutch for 113 u.

 

lIbid., p. at. 21bid., p. 86. 3Ibié.

 

thid. 5Ibid., p. 89. 6Ibid., p. s7.

71bid.

 

\V'— (I , A ‘ V -‘ \ "’5’ 7 ’\ AL . f 1 - 1 ‘
c. RhVLolUU knOdltugc LOCS not leac one to desp: ce tne

‘ﬁ' 1 1'71: L ‘I O~9 - . “m -
church 01 ledC a chosen AEH to go de ei c1

w
y—l
1:?
O

4. "‘27?-
the Alu1-:1

secrets” of Chri m2 ni‘y.1

I

d. Revelation from God is no effortless, maQicol ? r:t(ﬂl in3.

w

The prophet is not a fortune teller but a spiritual nan

e. The man who follows t1e filst glimmer of revelation from
God is in a 1,ositicn to aV.e much more revealed to hin.
?y his willing nes to follow light he his mounted to

higher planes of revelation.3

From this survey of BishOp Kennedy's contact with the variots
:mﬁuaols of theology and his own personal theological beliefs, it aspears
1‘38 Scm.aule to draw the following conclusions:
1. The the-ole cal frame of reference in which the 'lis 10p
liiﬁés and €rom which his sermcnic materials were drawn is eclectic. He
ha53 Se lected from each system t.hat 111i 3h aypears to him to be valid and

1

's unoe rstw'tinc

73‘
{.1

(‘0 o o o o o n .
’“‘ Erectical use in Christian liVing according to
2. The school of theological thought a person nay espouse is

rklt the important n cint upon which to evaluate a person's Christian

1.

O

‘i““°riencc or to measure tE1e degree of 1.e110WM‘1‘ one Christian may have

-V\
Y‘-‘*7-’lt.h another. "Conservatism or liberalism is not decisive when two

‘ I c o 0 Q ‘ o
Cnrﬂstlans are healing the feeding the hungry, anc preacning re-

1C“aSe to the caplives. "’4

\.
lIbid., p. 90. 2Ibid., p. 68.
31bid., p. 92.

hKennedy, While I'm On EX Feet, p. 1&3.

122
3. In his mature theological expressions, written and oral,
there appears to be a stronger inclination toward a conservative, ortho-

dox Christian view of theology. He appears to reflect this view in the

following statement:

we have been through a period when ministers have tried to heal
the peOple lightly by means of a shallow liberalism. we must
return to the orthodox Christian view that men are healed only
by the act of God in Christ.1

In the Time magazine article of May 8, 196h, he is referred to as "the
Inuit of the old wing," and the context of this descriptive phrase indi-
cates that some of his fellow churchmen look upon him as being a
"progressive conservative" in his theology.2

To conclude this study on BishOp Kennedy's theology and give a
SUhunary to what has been presented in this chapter, it seems apprOpriatc
1“) refer to a portion of the Chicago interview between the BishOp and

this investigator.

He (Bishop Kennedy) told us that he has very little interest in
dull, armchair theology; what he wants is a gospel that is simple
and straightforward, a theology that can be made relevant to the
peOple's needs. He feels that the Bible is a trustworthy revela-
tion from God which can be believed and preached in simple faith;
yet he is not blind to the studies of the modern theologians and
Biblical scholars. He refuses to be confused by their studies or
impressed too greatly by their conclusions. He summed up his
theOIOgical position by saying, "I guess I'm just simply a wesleyan
theologian." This is a rather broad statement on theOlogy, but I
suppose the BishOp feels that it states his position about the
best of any expression.

PhilOSOphy

Since there is a close association between a person's theology

 

1Kennedy, With Singleness pg Heart, p. 105.
2Time (May 8, 196b), p. 77.
3Appendix IV, pp. 6, 7.

 

 

 

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123

and. his phiIOSOphy of life, and since both of these areas of intellec-
tual activity are intimately involved in the materials out of which a

preacher creates his sermons, it appears to be of value to this investi-

gation to include here a survey of Bishop Kennedy's philOSOphy. The

word "philOSOphy" is used here to indicate the thoughts and principles
which underlie moral and secular knowledge in contrast to the word

"theology," which indicates the thoughts and principles which underlie

Spiritual and religious knowledge.

Within the limits of this study it will not be our purpose to
make an exhaustive analysis of the philosophy of BishOp Kennedy, but to
select several categories which will give a cross section of his think-

ing on moral and secular issues that are influencing society today, and

in this way construct a general image of his philosophy of life. The

me‘l‘ohod that will be followed is simply to state the category and then

1131; one or more of the Bishop's thoughts on it.

1° Americanism:

I have visited four countries behind the Iron Curtain, and I have
been on all of the continents. My traveling has only increased my

faith that America is "the last best hOpe on earth." . . . Win or
lose, prosper or fail, I am an American and all that I have belongs

to America.

2. Administration and Leadership:

My idea. of administration is to find good men and give them
freedom.

The bond that unites people is a common purpose, which is serious
and significant. an do not create fellowship out of carousing

tOgether or seeking amusement tOgether. They do not even find it
by spending time together at social functions. They find it when

¥

1Kennedy, While an 99 14}: Feet, p. 15)..
21bid., p. 109.

they have a common attitude toward work and life. . . . To stand
shoulder to shoulder with another man in fighting for a difficult
but noble purpose is the real fellowship.l

Che of the biggest mistakes preachers make is to assume that they
have to tailor their messages to special groups. There are men
who fall flat on their faces because they try to get intellectual
in one pulpit and folksy in another. The intellectuals are bored
with such sermons and the plain peeple are outraged. The gospel
is universal and while some illustrations may pack more punch in
some situations than in others, the essential message is the same
for all.2

Unity does not come about by bludgeoning people into silence and
conformity or by pasting labels on those disapproved of by the
self-appointed guardians of orthodoxy; it comes about through
.freedom and the diversity of different interpretations of the
common cause.

I am always a little suspicious of the expﬁrts who have never known
at.first hand what they pontificate about.

I am not willing to concede that the office frees a . n from the
responsibility and the privilege of his convictions.

He (BishOp Brdmley Oxnam) liked to travel fast and not stay in any
one place very long. So 0 I. He was never late but always ahead
of time. That is for me.

Those endless discussions about generalities and abstractions
nearly drove me mad. . . . Endless committee meetings designed to
‘waste an evening, a lunch hour, a late afternoon, are a nightmare
to any man aware of the value of time. A friend of mine put it
very well: ”If the children of Israel had depended on a committee,"
he said, "they would still be in Egypt."7

I read that President Truman had a little sign on his desk which
said, "The buck stops here." I have felt that abcut my own re-
Sponsibility many times when finally the decision has to be made.
It is poor administration to refuse to make a decision in the

hope that time will take care of it. Time often makes it worse
and changes a minor problem into a major catastrOphe. Churches
may have affection for men who drift but they do not respect them,
for they know instinctively that such men can cause much damage.
When all the facts are in, then a man had better make up his mind.‘

 

 

\ ...... ..-
1Ibid., p. 6h. 2Ibid., p. 62.
BIbido’ p. 92. thido, p. 1790
51bia., p. 102. 6Ibid., p. 169.

7Ibid., 0. 89. 8Ibid., p. 102.

3.

w .0... .._.-_—‘

l2
Compromise and Indirection.

I sometimes wished I could be an all—out militarist or an all-out
pacifist. The middle ground is fair game for both sides, an‘ the
lot f the man who sees truth on both sides is not always a happy
one.*

st serious defeat we have
ohall resemble an old hen
‘u sbeen disturbed.

The loss of the initiative is the
suffered, and until we regain it we 3
Clucking indignantly because her nest

‘dhat must we do now? we must find a goal that will have all the
appeal the frontier held for the pioneers. We must make the freedom
of all men as exciting a purpose as freeing the southern slaves or
making real the American domestic dream. It is a sad commentary on
our loss of direction that we have to appoint a committee to deter—
mine our national goa ls again. It shows how lest we are and how
our faith has diminished. This is really the most exciting time in
all history for a nation with our power and our heritage. That we
should sulk in our tent while the communists fill the leadership
vacuum we have left must make the fathers of the American Constitu-
tion groan in their graves.3

Education and Scholarship.

I keep wondering if just tampering with courses will produce
citizens for our dangerous situation. As I remember, it was the
rousing of curiosity, the developing of a respect for knowledge,
the creating of a love for books and libraries that were the main
things. Above all, it was confidence that the truth was worth

seeking and followi lg. 4

There never was a greater creator of a greater tomorrow than a
small church college.)

My three years at the Pacific School of Religion were probably more
significant than any other similar period in my life. I did not
think so at the time, and this judgment comes from a larger perspec~
tive. If you meet great men when you are gwenty, things happen to
you that a thousand years will not change.

Now and again a young preacher thinks that if he can go back to
school and get an advanced degree, he can move ahead. iardly ever
is this true. The ministry is not dependent on academic degrees,
and usually when a man's service is sick, another degree will not
heal it.7

 

 

lIbid., p. 66. 21bid., p. 157. 3Ibid., p. 157.
hl’bidu p. 37. 51mm, p. 37. 6Ibid., p. 38.

7Ibid., p. hT.

126

I am a preacher primarily, but scholarship has a great attraction
for me and I respect professors. Academ'c pursuits as ends in
themselves have little appeal, and I could never be content doing
research unless it promised some human betterment. But scholarship
to enrich our minds and enlarge our lives seems to me one of the
truly great pursuits.1

we have been through an educations teaching that has been called
"progressive." This is a broad term and means many things to
different people. But it often affirmed the wrongness of eternal
discipline and advocated freedom for children to.follow their own
bent or interest. . . . Their personalities were sure to be twisted
and damaged beyond repair if they were coerced by adults in the
school or at home. . . . But I have seen too many spoiled children
in "progressive" homes which made it agony to visit with parents
and aroused in every visitor a resolution never to return. . . .

I believe, and this cannot be proved, that much of our modern
juwenile delinquency sprints from pregressive education.2

If we can succeed in developing curiosity in our children rather
than stifling it, we shall have accomplished much. Education
enlarges our capacity for wonder and appreciation if it is done
prOperly--which is one of the main reasons secular education with-
out any touch of religion fails to accomplish its purpose.3

Is education merely the imparting of facts and is there to be no
regard for the teacher and the student as persons? . . . we had
better pay some mind to the question of whether we are worth
survival. And that will be determined not through mechanical
methods, but by the miracle of personality. God, we must remember,
usually comes to peOple through persons. In education, as in
Christianity, it is "I and Thou.”4

None of this nonsense about letting children grow up without being
influenced by Eheir parents until they are old enough to make their
own decisions!

I do not despise scholarship and intellisen e. Phy'the good Lord
save us from equating ignorance with piety.

 

5- Integration.
we are dedicated to the proposition that all men are created equal,
all men are brothers, and all men are of eternal worth in the eyes
of God. Prejudice against any person because of color or social
status is a sin.
11b1d., p. 72. 2Ibid., p. 173. 31bid., p. 175.
thid., p. 176. 5Ibid., p. 191. 61bid., p. 202.

7Episc0pal Address bszennedy, Pittsburgh, Pa., April 26, l96h.

6. Cptimism.

As a Christian and an American, 1 have a zoodly heritaqe. I hare a

promise to give to all mankind that will make the commr ist propa-

ganda sound like a cheap Spieler at a carnival. As the spiritual

father of my particular church one time put it: ”The world is our

parish."1

We do not share the current pessimism which speaks of a "post-

Frotestant era" . . . Mb believe that the signs of the tines pro-

claim that ours (the Christian faith) is still the relevant Word.

. . . Let the Methodist Church proclaim that so far as it is con-

cerned, we are not post—anything, and the best is yet to be.‘

7. Prejudices.

a. Psychiatric analysis:
Let me begin with the current craze for psychiatric analysis.
. . . we pay experts to help us contemplate our egos. . . .
There was a great Teacher who told us that "whoever would save
his life will lose it" (Mark 8:25). A generation with too
much luxury, too much leisure, and too little purpose tries
to escape boredom and meaningless by looking inward. The re-
sults are not happy.

b. Superpatriots:
I am always unhappy and embarrassed when a fellow wraps himself
in the flag publicly and proclaims how much more he loves his
country than anybody else. USually he is sick with an unhealthy
longing for rec0gnition.

c. The fundamentalist mind:
I do not like it (the fundamentalist mind) in religion, in
politics, in economics, or in education. The good, honest
conservative has my respect, but there is something about the
championing of a static past that makes peOple mean. They
usually put material values over human ones, and t ey would
rather protect their profits than feed the hungry.

d. The bureaucratic mind:
(People who) try to appear important by acting superior to the
people they are supposed to serve. . . . YOu are likely to find

\A -e.

 

 

1Kennedy, While ELE.EE.EX Feet, p. 158.
2Epi300pal Address by. Kennedy at Pittsburgh, Pa., April 26, 1962;.

3Kennedy, While _I_'_m_ 93 513 Feet, p. 181;. L‘Ibid” p. 186. 59531.

 

us»

, ‘-
v 7‘» .:
1““

w I
1:8.

\

some of them in post offices an. they are niarly alanvs rro
at the city hall an:;‘ the cou;t3 coLrthouse.

C]
U
7.3
gi’

e. Alioiin; preache rs:
I have known men who could have been saved if just once they had
been able to say, " t was my fault.” God sends us defeats to
teach us something, but if we refuse to learn, we turn into poor
weaklings who won d rather alibi and die than accept the respon-
sibility and live.2

f. People with no sense of humor:
Have you noticed this grievous lack in extremists--and perhaps
this is the main reason they become extremists. . . . Believe
me, there is no surer Sign that your exuse is evil and your way
is wrong than to feel hale supplanting love and to suffer the
loss of joy.3
3. Television commercials:
I d011bt that there is anythir g in our life today that reveals
more completelyt he cheapness , the vulgarity, the tawdriness,
and the stupidity of our society than do television commercials.
This applies both to their quantity and to their quality.4
u-. Organized FrisncL ship 0.
I am the world's worst alumnus and never participate in special
reunions. This has been because of work and schedules which made
my excuses legitimate, but I have no real desire for such meetings.
To meet an old friend after many years is a pleasure, but organized
nostalgia leaves me cold. Such gatherings impress me like D. A. R.
assemblies and other ancestor-worshiping services. Page Dr. Freud'P
SynOpsis of PhilOSOphy
With this limited sketch of BishOp Kennedy's philosophy of life
3th mind one can make the following synOpsis of it:
1. There is in his philOSOphy a wholesome respect and appre-

ciation for the democratic way of life found in America

in contrast with the communism and totalitarianism

11bid., p. 187. 21bid., p. 188. 3Ibid., p. 189.

thid., p. 112. 5Ibid., p. 35.

7.

129
found in some other countries, and these principles
which recognized the rights and dignity of all men
should operate in industry and religion as well as in
government.

There is a rec0gnization of the fact that lasting unity
among people is not brought about by the power of force
and coersion but by the possession of a common noble
purpose for which peOple are willing to live and die.

In his mind the Bishop pictures the true leader in a
democratic society as being a man who is competent,
frank, consistent, dedicated, and reasonably urgent.

While BishOp Kennedy is convinced that thoughtful men
should not live in the grey areas of indecision, yet he
holds that there are some moral issues on which there
is truth on both sides and it is difficult to say "yes"
or "no" to either side with absolute finality.

Instead of sitting around sulking over the present or
growing grey worrying about the future, the Bishop's
philosophy of life holds that the present time in
earth's history with its serious problems and complex
issues is the most exciting time in which man has ever
lived because the best is yet to come. Here is true
optimism.

On the racial issue he believes that all men are brothers
and of eternal worth in the eyes of God.

On education his philosophy centends that the main goals

should be to arouse curiosity, to develop a respect for

130
knowledge, a technique for discovering it and a desire
to follow it to worthy living.

8. His philOSOphy of life causes him to take a dim view of
the present craze for psychotherapy with its depth
treatments. He advocates a little more "heighth"
treatment (looking up and away from our own ego.).

He recognizes the value and place of the modern psychia-
trist, but he holds that the place to find a cure for
much of the mental illness of today is not on the
counseling couch wallowing in self-analyses but in
giving oneself in a life of ministry for the betterment
of other human beings. The Bishop holds that the words
of Jesus in Matthew 16:25 are related.to mental health
as well as spiritual welfare. "Whoever cares for his
own safety is lost; but if a man will let himself he
lost for my sake, he will find his true self."

(Matthew 16:25, New English Bible).

9. In fighting for a cause, Bishop Kennedy holds that you can
be fair, friendly and fight with Joy instead of hate if
you know your cause is valid and honorable.

10. While many Christian leaders fear scholarship, Bishop
Kennedy's philosophy is that a person does not have to
be ignorant in order to be pious, but that piety and
scholarship can be compatible.

11. Bishop Kennedy's philOSOphy of life holds that religion
must be included in a child's education for if he learns

facts only and his capacity for wonder and appreciation

is not enlarged along with his accumula ion of facts
he will be out of balance as a human being and perhaps
may not be worthy of survival any more than other beasts

of the forest.

It is recognized that the points listed in this study of Bishop

Rediruedy's philosophy and the synopsis drawn from these points do not

constitute a full and exhaustive analysis of the subject but it has been

PrTisuanted here, as stated above, for the purpose of giving a sample of

hixs 'thinking on moral and secular issues, and also for the purpose of

constructing for us a pattern of his thinking processes. In this pat-

'UBITl we feel that the following characteristics are apparent:

l.

h.

7.

He is a man who has his time and thoughts well organized,
and he makes full use of both of them.

He has the ability to make decisions and stay by them.

He knows quite well what he 7kes and dislikes, believes
and disbelieves, about many things and he expresses his
convictions forcefully and clearly.

He has a definite purpose in life, and he focuses all of
his talents, time and energy toward that purpose.

He is not stuffy nor archaic in thought or expression.

He is practical and possesses a great deal of common

He has a strong sense of humor and a ready wit.

CI'IAPI'ER V
TEE BOOKS OF BISHOP KEIII-TEIDY

When BishOp Kennedy was a young man, he had four strong moti-
vating ambitions: to become a preacher; to marry the girl who became
his wife; to get a Ph.D.; and to write a book. He began preaching when
he was eighteen and was ordained to the ministry in 1932, when he was
twenty-five years old. On June 2, 1928, at the age of twenty and a
junior in college, he was married to Mary Ieeper, his high school
3W(Betheart. She was eighteen at the time of their marriage, and she
Still stands by his side as his greatest humz-ln source of inspiration and
Support. In May of l93h at the age of tI-renty—six he became the Reverend
Doctor Gerald Kennedy, having earned his Ph.D. degree at Hartford
TheOlogical Seminary. With these three ambitions reached, he had one
more toward which to work.

It was at Palo Alto at about the age of thirty, when Kennedy was
Sex"King as pastor of the First Methodist Church, that the urge "to put
some thing between covers"1 really began to work on him. He went over to
see Dr. Elton Trueblood, Chaplain of Stanford University Chapel and
8mthOr of several books, and asked him how one could get started writing.
Terlood gave him a rather simple answer. "Take yourself by the seat

Of the pants and put that seat in a chair before a typewriter. For a

Certain period each day just write."2

lKennedy, While _I_3_n_ g EX Feet, 1). 66. 2mm.

132

13-3

It appears that Kennedy did this and made several starts before

he w’as able to carry the prOgram through and really get something ready

to put between covers,1 but eventually he was successful in reaching his

fourth great ambition when in 19h7, at the age of forty, his first book,

His Word Throggh Preaching, was published. During the eighteen years

that have passed since that time, the BishOp has been the author or

editor of twenty-one more and is at the present time (Fall 1963') complet-

ing his tx-renty-third book. He has written, not to make money, but as a

part of his ministry to advance the cause of Christianity in the eartb

.1.

All of his literary work is slanted in the same direction as his preach-
1ng-~--‘l:.o call sinners to Christ as their Saviour, to inspire and encour-
age church members to be better Christians, and to help preachers and

church leaders to be more effective in their work of communicating the

8081x221.

Some of the principles which have guided him in his writing and

WhiCh he suggests to others are :12

1. Don't wait until you find time to write: If a person

waits until he gets the time to write, he will never

write a book. In order to do his I-rriting, K: .nedy has
"squeezed a few extra hours out of the day by sleeping

less."

2. Don't sit around limiting for the inspiration to write

strikes you, "for inspiration never meets a man more

than halfway. "

3. Writing that appeals to publishers and readers must be

"tight and sharp." "The loose style that fits preaching

lIbido, p. 111,8. 2Ibidc’ pp. 1119-152.

1‘ '

24
will not do for the vriter . . . speaking and writing

are two different disciplines . . . repetition is a

'-

part of good preaching, it is the death of writing."

h. write and write and write until you have learned how to
trim off the fat for ”good writing is just saying sene-
thing important or interesting with the fewest words and
the simplest words."

5. Write upon subjects with which you are familiar and really
care about. "Strong convictions give writing authority
and interest."

0. Listen carefully to the ideas and suggestions of editcrs
and publishers, for they are realistic and correct about
ninety-nine times out of a hundred.

7. DevelOp a filing system that is usable and suits your
purpose; and keep every illustration, quotation, and
scrap from a book that strikes you as being u.able in
your‘writing.

Included below is the complete list of the books that have been

Published by BishOp Kennedy.

 

 

 

 

 

 

PUBLICATIONS PUBLISTER EAR
.Eig Wbrd Through Preaching V Harpers 19h?
Have This Hind L—Ierpers mm
3.22 Rest pf. Henry Jowett Harpers 191;»
.1113 £132 and the _I._.a_1_n_b Abingdon 1950
With Singleness gf‘EEEEE Harpers 1951
ﬁg Inguire of EE§.£EE§ Harpers 1952

EE They E2 Prephets Tidings 1952

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_I_ Believe

.1312 Methodist Ray 9:: £113

A Second Reader's Notebook

 

The Parables
The I'J'arks of a I'fethodist

*0:

gayid the King

 

While £33 93 gz Fee

 

For Preachers and Other Sinner-rs

 

 

1:113 Witnesses 9f the Spirit

Say This _t_._g the Peeple

PUBI..I.3T[ Ii YEAR

I- -..-—

 

Harper 1953

Me th (ii st Bear (3

of T’issions 15‘53
Abingdon 1953
Tidings 1951;
Harper 1955
Harper 1956
Abingdon 1958
Prentice-Hall 1958
Harper 1933‘
Harper 1960
Neth. Evan. Mat. 1960
Ne ls on -I3'07.1b 1e day 196 l
Abingdon 1963
Harper 1961;
The Upper Room 1961

Harper (To be p‘ blished

1965' or 17766)

The material in several of Kennedy's books was given first in

l€3<=":.ureships which included the responsibility of pub ication:

I’hc Lion and the Lamb is the material he gave in the Peyton

*mmou—

Lectures at Southern I’Ie‘thedist 'fniversity, (1930).

With Singleness of Phart is material he gave in the Slover

 

lectures at Southwestern Uhiversity, (1:751)-

Who Speaks for God is material he gave in the liendenhall

lectures at DePauw Universf ty, (19534).

116

..1a

God's Good News is material he gave in the Lyman Beecher

Loctures at Yale, (1935’).

The I-Eethodist Way of Life is material he gave in the Gray

 

lectures at Duke University, (1958)£1

Two books of which he was editor came out of his "filing
system, " which is a deep drawer in his desk where he collects material
from his reading. In 1:953 the drawer 'rzas full; and the idea struck that
since this material was of interest and of value to him, it might be the
same to others. Consequently he organized it alphabetically under
tOpics and submitted it to Harpers. It was accepted and published under
the title, 5‘; Reader'_s_ Notebook. By 1959 the drawer was full again, and
A Second Readeg'g Notebook was published.

We have examined briefly all of the boo cs written by Bishop

nennedy’ except The Witness of the Spirit, and also, in one of our

 

interview-3 with him he gave us, on tape, a brief background story and
50136 interesting infomation on each of his books. It is our plan to
inclllde in this chapter the portion of that interview which pertains to
his books. However, before that is done a few remarks and concepts that
appear in the preface of some of the books will be reviewed briefly.
One of the principles of writing regirded as important by

Kennedy is that a writer should write on a subject that is familiar to
him and one on which he has some personal convictions. It is interest-

in o o a. s 0
“3 to note in the preface of his llT‘St nook this sentence-J1 have

alter] the liberty of discussing my favorite subject: the preacl i j; of

th ‘ O o o a n c ‘ ‘ q 1
e Nord.."2 Since the chief concern of his 13.16: frortz ChlthOOC has oeen

\
lIbid., p. 151.

2Kennedy, His Word Through Preaching, p. x.

 

 

137
preaching, he is giving a good example here in following his own advice
to writers. His practical xmy of handling things is also apparent in
this book. In the Preface he also points out that in this book he has
deveIOped two aspects of preaching: the method and the message and
contends that there is value in considering "in terms of a closer unity,
what we have to say and the way we ought to say it."1

His second book, Eve This land, (191$) is of a theological
nature dealing with the great affirmations of the Christian church. The
form in which the fifteen topics are presented is a kind of compromise
between a sermon spoken to be heard and. an essay written to be read. He
has tried to retain some of the informality of the spoken word and yet
get into his book more of the formal prose style, but his opinion is
that the results of this comprcmise was "not too satisfactory to
anyone,"2 Perhaps this experiment helped his to come to the following
conclusion: "I think writing and speaking are are different diSCipziJlSS}
an} "if you try to use one and let the other overlap on it, you are in
troub1€.:.3

The books of Bisl'xOp Kennedy bear the marks of originality and
t’hOI‘O‘ulghness. He strives to use his own mind and draw his own conclu-
310113. - , a go o . 1,: 1 24 .

, and if a book bears as name, it must be his work. Of his JOI‘k
0n the book, Eng wit. 9!" £233; Henry £92322, (19h8) I-Ihid'; was mostly
editol‘ial, he wrote:

The work on this volume was begun by reading everything Dr. Jet-a3 tt

had written. Deliberately, I did not read a. biOgraphy or seek to

N-

 

1mm.
2Kennedy, Have 221?. Mind, Freface.
3Appendix VI, p. 9.

LKermedy, Wile I'm On lay Feet, 2. 1532.
m u n“ ‘0‘ m

 

 

13 8

3.1.3.511 anecdotes zwout the 1 an. I western? to meet him ti'zro-iajh his
sort: ns, his meditations, ano his prayers. It was an ixzteresii 21.":
ex :erience, and I cormend it to others. Read a man and then cor.-

‘4

str“ct his bic: lash y from what he has wri tt,n, for no 121111 ca :1 help

1

but he seli- -reve ailing in 1:15 sped. 113 :110 trrz‘iti‘yt. I arri '34} a 9.
fairly accurate picture of this great preacher 1: cfcm learning

details of his life ans ministry.1
The emphas is which Kennedy places on reading in a preacher's
lv seen in the Preiacc of A Reader's Noteoook. ”Resdinp

is one o‘.‘ t} 1e fine went. necessities for a preacher. Once he begins

PO

to neglect it,:1is preaching gets thin.”

Heritage {1.110 hosting on the his Lur" and duty of the li:tho<’iist

_‘-.‘

ﬂ 1 s a c a
drama, WTS pibiicn d as mrt of tns c11:1rcli's 2;Ot:1 azmivcrsiry 01 John

A

'y‘ﬂ ' . . - . ‘4 ‘ . . ~ -
M216; '8 Dirtn. In spite 01 his pressing obligations a: (1 lack o1. tL":C
to Write, ‘ier‘neay {'0 m 1 3,11%, joy in writing this book, for again it

p 4‘ 3 0 O a 1 o o o o 3
£11201 ced hm an Opportunity to so a oefmlte service for his csurch. To

r‘ 'V , a . J.

.v V o v: . c
hm tne he itaje of he th dish 15 1Jon-erf1z1, am: its Victories are

{D

r
thrillinr'. iiis Look The i‘bthoﬁist 7.17 7* o‘ ifs is also on the history

...-‘—

 

 

Of his church, and again in its p- efac e 1‘s tells of the enjoyment he

£01m d in with it. Again his 37518ng of the i'iethodist Church was
sharpened up, and he writes that this sharpening eqierience was like

coming from darkness into liiiht-

The cook w?“ .ich Kennedy 3 um:- rnost fun in writing is Wﬁﬁe I'm.

 

\‘ -1- ‘ 0 Q ~ 0 o o o v
.02 My Feet. it was not sorretning he has to write in connection witr

SO‘n .. . ‘
e lectureship or other caligation. He just thought it ":mulc be

\

1" 7 ’ ' a 9 v“ 1-
' cerald :i. mannedy, The Best «John Henry uowett (New York:
“

Harper and "fothers, 19h8)’

 

 

 

 

reralc‘ I.. Ke ennedy, ieeder's Notebook (Elm: York: Harper and

I‘S, 1953), p. 15115..

 

 

Br'otghQ

3xlrerald i. Kennedy, Heritazro and festimr (Nashville: Metho-

d
lst Board of Missions, 1953, Preface.

 

. ,
u- ..
h.
.o‘!

4

. , .‘

, .
.. .4

 

'J

enjoyable to reninisce and give (his) prrsonal oninion on a number 0
l

thin-1's." He said that h.u.an ac<rrcu11cs areal1rays of real in. erest to

him, and he thought they might be to othe 1:. Hence this ‘rook on his own

background and personal opinion on a number of tepics.

For Preachers and Other 1111.21.13 is a collection of fifty-five

‘0‘.“

 

short articles which Kennedy had previously written for Piloit magazine.

They were first 1iblished in Pulpft in a section called "Fae Mourner's

Bench, " under the pseudonym "G. Habab Kish." ""obody gas fooled, ” says

th B'shcp-mhis st-rle, prejudices, and pet causes betraying him. I'x’hile

his ircny and sarcasr .lr-ased some, it in; :riated otners. In these

short articles he did iot claim objectivity, serious: as 3, nor scholar-
Shif-‘o Rather, he was 1.1.1r1'i‘c.in;1,r to stinmlai'e thought and action; and they
must not be considered, he war 3, by aryone as indicative of a growing

3?, 'I

.-ove, re 13"“? rs

"'3

13833531131111 on his pe rt, foro preaching is still his fir
9 4 1 o 1 1 o O
are his iarorite 11e0ple, and t 1e church is his last ane oest note."

In our second 310113111006. interview with Bishon Kennedy, we asked

(1"

{a}

111.11. t0 give us a bit of th per scnal background and it 3.11s of intero
n . O I . O O

tron his pOint of View that are connected with the writing of each of
his books; and. he graciously crave Ls he r‘-cl'.’1.r1-1:'mg information.

Hollywood Interview II
July 27, 1965

ﬁgs 6 . V, ‘ .
‘IKO: Bishop hennec.',', 1:111en you were a young man, you said you had
four main anoit ion :3; one was to marry the yovng lady who 1.3::

your sweetheart in high school, one was to be a preacher, one

\ -m -.-.--

 

1K1} sissy, Tﬁrile I 'm On 311! Feet, p. 7.

 

 

r) H q ‘\
‘" alt: ~ Ke nneoy, For P1‘eacher:3.- 11-3 Other 0 nners (New York:

Uer ‘ ah.

HAPDCI‘ and Brothers, 1961b), p. :11.

1L0

' - T‘ - . a —‘ w~r a - ~.‘ ,- . ‘, ~ '1,
was to get a Ph.L. degree, nno one the to 111 w a soon.

r

Durin? the years that have FOllOVBm, you have accomplished all
of these desire ; and you have written not one but quite a few
books. Could you give me the background of sone of these
books and a lit lo information about thexxotivation for writ-
ing them, and perhaps sonething About the method you used in
putting them tOgother. The first one vou wrote was back in
19L7, His word Throu5h Preaching. MIOIlC ou say a voro or two

on thiszuxithe oﬁrus also?

KENNEDY: Yes

M
C+

his book is r:ally a series of loo tu‘es on p?:a$hi“g

l“

itself. I "as 5oin5 book to Union Theologiczl Seminary

teach homiletics one summer, and I was preparing my lectures
I went ahead and wrote them O'ut in the hoim that I right pub-
lish them. I met the. Harper re .1e.3en “AV" and he looked
them over and agreed that they'world take then. The book is
a little Cifferent than most books on homiletics becaus: the
first part seals with method primarily where I put down all

my pet ideas about homiletics. The last gart? as something

*‘3

to do with the message-—the central message of the Chrisouan
gospel. Tie cor bination seemed to be something unique to the
publishers, and they were 319d to use it.

After this hook was published, I was asked to write

the next one, Have This hind, which is a collection oi sennons.

 

4" V

What I tried to do was to do 31 MJi n tne great themes of the

Christian faith; it is more or less a credal book.

The next one was, The Best of John Hengy Jowett.

 

Again, I was requested to do this. It was one in a series of

books being published by Harper on the great preachers o; the
past. I had to read everything of Jowett's, which was good

for me and which I appreciated. Then it was merely a matter
of writing a preface, a little about the life of Jowett, and

picking out what I thought were his best writings.

323 Lion and the lamb grew out of an idea that came

 

to me one time concerning the paradoxical nature of the
gospel. I gave these lectures at Southern Hethodist Univer-
sity. But I think I had been influenced very much by
Chesterton and his insights into the nature of truth. As I
began to think about that in connection with the gospel, it
appealed to me and I made a series of studies on the paradoxes
found in the gospel. That's really what this book is about.

The next cock was Singleness of Heart. I'm not too

sure about this, but I think this also is a series of lectzres
to preachers. After I had given the lectures, I wrote them
out and publi hed them. That was part of the arrangement when
I agreed to give the lectures. They were first given at
Southwestern College down in Iexas; and as part of the arrange-
ment was that they must be published, I wrote them. They Coal
with my insight into the ministry.

The next, 92 Inguire 2£.EES.£9£9’ was a collection of
four sermons. There are only four or five chapters in he
book, and they were sermons that I gave around at various
places and they were written and published.

The next one, I: M :43 Prophets, is a series that I

I?“

preached to preachers primarily on Kipling's poem "If." ine

1h2
Board of Evangelism liked it and wanted to publish it. They
put it out in a paper back.

A Reader's Notebook is merely a collection of things

 

I have read and clipped. One day it came to me when I was
traveling on a train, that I had a whole drawer almost full of
stuff th t I “d picked up out of my reading which seemed to
me to be valuable; and I wondered if maybe this wouldn't be a
book, so I inquired from Harper. They said "yes”--they
thought it would be. So that was the first volume. There was
a second velume published four or five years later called

A Second Reader's Notebook, which is just a continuation of

 

the same type of material. These two books are iust a little
bit different, if I may say so. They are not the usual col-
lection of illustrations, gems for przachers, and that sort of
thing, but simply material that seemed to me to be something
that I wanted to use in the future and I thought maybe otlers
would react the same way. Those two books are collections of

that kind.

Ibritage and Zestiny is a little Look that I wrote for

 

"bfhodist Board of Hissions, and they published it. It

(D
bi

th
was their study book one year. It was a discussion of our
path and where we are supposed to be going in the church.

Egg §p§§§g £25 gage-that book is a collection of ser-

mons around the theme which came to me from something Nerman

 

Cousins said. He wrote a book called.ﬂhg Speaks 29?.EEE: and

it seemed to me that the other side of that picture ought to

1’43
be "Who is saying something for God and His purpose, and so

on"--so that is the story on the origin of this book.

 

§2§.l§ Our Strength--that is an evangelistic book,
again published by the Board of Evangelism and is a series of
letters that I wrote in reply to a.man who is seeking the
truth of Christianity and is having doubts and troubles. It
is an informal type of thing-~Just letters attempting to
answer some problems that come up from peOple who are having
religious difficulties.

God's Good News is the Lyman Beecher Lectures at Yale.

 

I wrote them around the idea that the gospel is always good
news to mix. They are based on God's speaking to us through
the New Testament.

Christian and His America is kind of a hodge-Dodge,

 

and I never thought it came out too well. It is a collection
of some lectures on this and that and other things, all
brought tOgether on a kind of general theme.

.3 Believe was the first volume in a series which
Abingdcn began to publish years ago when Roy Smith was the
editor. He wanted me to write the first volume. I wrote this
little book on what I believe on the great themes of the
Christian faith; and strangely enough, while it seemed to me
to be rather elementary, it became a very popular little book
and is still in print and is still selling.

.5 Methodist Way _<_>_i.'_ Life is another book I was asked

 

to write, and it is a part of a series which Prentice-Hall

published on the various denominations. I was asked to write

lhh
the one on Methodisn. I accepted the assignment with great
pleasure because it forced me to do some reading in this field
and to try to interpret the Methodist Church.

The Parables is simply a collection of sermons on the

 

parables. I started to preach on the parables one time; and
as so much of my work has been, I had to go all the way
through and write a book on them.

The Hhrks of a Methodist again comes out of our Board

 

of Evangelism, which printed the book. It is a small book
with six chapters on the distinguishing marks of a Methodist
Christian.

David t.e King is a little book I was asked to write

 

in connection with the Nelson-Doubleday series on Sunday

School material, and it is an historical study of David.

 

While Iim On ﬂy Feet is a very personal thing which

 

there was really no reason to write except just wanted to.

It is more or less an ant biogrepbv. I was trying in this one,

U

’

on the basis of ﬂy experience, to say a good thin
church and speak of the ministrv as the greatest calling in
the world. I thought maVbe other young men grOping around and
wondering what they might do would find some help from it. So
I just began aid wrote it out of my recollections. It is a
very personal thing-~full cf my own prejudices and points of
view.

For Preachers and Other Sinners, which is the latest

 

volume to be published, is a collection of a feature I used to

write for the Christian Gentlzy Pulpit, a magazine for

 

J
t:

preachers. It came out every month under the title, "The
Mourner's Bench." In those little articles I NOUW11 press
myse " frankly on some of the problems of the ministry--
oftentimes Saging the unpopular thing. Who n Earper saw a
of them, they thought it would make a g od book, so I just s.t
down and wrote enough other chapters to put in ‘he book; tut

it lad alreocv been printed by the Christian Jrntur

 

I am in the midst of a cook which till probaoly he
called gay Eggs to the Eggplg. It is a collection of twenty
sermons which Harper will publish next year--early in the year
prosahl'. I was talking with the book editor of Harper, who
has been an old friend of nine for years, and he happened to

0".

cu haven't publishes a volume of sermons in a long iire,

H

think it is time for you to do it." So that is how
moved in ti's direction

There is one, The Witm1, sees of the Spirit, wh'oh is

w .w.

 

H)

collection of five chapters on five of the areat leadezs o

the Christian church: Barnabas, Philip, Stephen, Peter, Paul.

I don't remember too much about it except -:henever I saw Harry

Penman, i1 he has some idea he wanted m to do, he always

talked no into it, and I agreed to do this. This is the book

Kennedy's books ta" 12 divided mto four general groups; (I)

l.

thos q . . '
3% ‘that ceal With the theory and practice of preaching and

\_

lAppendiX VI, p. 7.

§\

. - A . . l - . ‘V I 1 'u v ﬁﬂ' '. rV 1‘ 4~ ‘ r s V 5‘ I “ ‘
erial «luau-lificcitions, \7 , socks of among mat In h s (smacneo,

Cf'

- -' . r1
“1.3-2110

 

‘1 -2 h-,'- f" .‘ ~ 4- r- ‘7‘ :7: J- ‘ Q. r- r1“ . ‘ \‘ . .- . . .
(~) h story chm namre of tue .rluhkﬂJlg-lt murrzh, and (a) COLwll’lJ’JlOT‘. Ci
’ -~ 7“ t~ . "u m . .- ‘ I\ K r -. I ,§ Q . r Y- -
rote... LII"; first two é-,1 ougs are reoremnt-m, of Co mm, D}, we

largest nvmaer of his books. There are eight books in this first group:

[ah—m 1’

 

J 1. his Word Trzroggh Preaching

2. With Sing-Llenoss of Heart

 

 

3. If Thex 2e. Frog-nets
h. Who Seeaks For God

'5. The Best of Henry; Jowett

 

6. While I'm 223 2}: Feet

 

 

‘ 7. God's Good News
8

. For Preachers and Other Sinners

 

The group consisting of sermons has tun books:

 

10 have This 1%;in

 

 

2. The Lion and the Lamb

 

 

 

3. £9. Inauire f the lord

m

h. God 3:; Our Strength

 

 

3. The Christian 1113 his America

6. _I_ Believe

I

i

‘ 7. The Parables

\ 8. David the King

J. The Witness of the Spirit
.... u... M

 

10. .521 This 22 £12 Peep 1e

The book he is writing at the present time is the last one

113th above, gal This _'I_'_<_)_ 3:313 P802163.

 

 

He . . .
has written three books on the history and nature of his church:

1. Heritage and Destinz

A

I

 

u

u
9 5'1

:. w

.

u _ W
.

“‘0"

2. The Methodist 'w'ay of Life

_—.-.. .._'—

‘ $3 _ V . ,. ‘7', ‘ 2
3. The 13.131753 of a mtnoaist

 

 

]h the j?ourth group .re his two geader's Notebooks.

bro

Eleven of his books have been published, by Iarper--and they are

U)

asking for another ( 551x 3.13.15. 39 the Peoele); and the Abihgdon Press ha
published four.

These figures would seem to indicate that there is a demand ?or
Bishop Kennedy's books, and a publishing house is not afraid to tare a
venture on a book written by him. The list of books he has already
written is impressive indeed, and there is no reason to believe that the

7 ' ‘4. ‘
.leb has bean CCmIplef-Jeo.

IAN

US. T I C

T
“A

I‘-'

f 1
-LAM

3A.?

‘IE’ IVAN A

v o
O
.L -

331A T”T .. VI
L‘R. IQEII‘IIIEEY'S TIEORES Or" IZIETCRIC AND H4" JT‘TI TI(‘S

~
1‘
L

Bishop Kenneiy's entire 1i 0 so far has revolv=d around pushch—

in}. In fact, from as far back as he can remember, it seemed inevitable

1

to him that he as called +0 be a minister.1 From his earliest chil1-

('1'
s .4

hood he was interested in preaching; and I-rould listen to as serr" n; of

his father, who was a 1'22thoc’ist preacher, and other preachers with the
intent. of trying to analyze them and decide how the no ssage could have
1‘ 4 1 2 1‘ ° ' .1 w ° " ' 1 ' 1 J. ‘ °

uecn unproven ream; ll’ltGI‘U'S tee 1:1 n: olic spea::1n;;, :10 began gouging
1t in earnest when he was in high school; and it was during his junior

‘
5

"68

\L"

4 o o o 0
ant Senior years that his talent for p‘f'ahric adoress re CClVGC its

and most far-reon-Iing training. In college he too}: a major in :‘ublic

speaking and. engaged extensively in debating and contest Speaking.
During the years of his seminar?! training he (ii: 1 not take ax],

Classes in public spcailjng as such and onl;r one in homilctics; his,

Imf ,. . . _ _ ‘ _' _ - o n a.
Crtu'l..ztely was rather weak and i.1cf;e(:t1vr2,adoi1§r W.- ry little :1'7 we '

0f 1 - -, s o o !_ _no ~. a ,0 {‘0
”QAOt-:l_:..dge anc skill in the -LiClo OJ. piloali’) ere (1.1153 since comp let-

. T

i’ “18 forrial education he has cortinuce to study the art of public
\

 

chnnecly, 'thile I'm On 13X Feet, p. 17.
O! a.

“Appenols. V, p. 1.

3Appendix IV, 1:. 2.

1411

...-L10- 9 13-3-

1h?

130
waist-35;; amt? homilc-tics 5111!." has. frgtgl‘xt this subject at s: "era s1 se. innrits.
Also he has mitten books on the art 0*? rrachin» .

Became 3i she or {11110ch s theory and practice in oral ccm.n.:niea-
tion has been developed out of a. be-rtkgrom'ze‘ of (academic twining in both
the fields of rhetoric and homiletics, it is :lear that the influences
of both of these soeech disciplines need to rece «vi 3 consideration in
this study in order to con: truct an ode-g rat-c image of the Bis h; as a
theorist and practitioner. In the present chapter consideration is
given to him as n theorist, and in a liter chapter he will. be tum ‘iec‘s
as a practitioner.

There are serve scholars today in the v:.rious fields of the cor".-
munication arts who contend that rhetoric (public speaking) and homilct-
103 (preaching) are esser ti ally t:e same thing, *hat honiletics is
sacred rhetoric or, simply, rhetfrric with religious substance. On the
Other hand there are scholars who oppose this View and contend that
there is a distinct qualitative difference between public speaking and
preaching. It is in this latter category of scholars that we find
Bishop thnnedy. While he has not written any books in which can be
found his theory of oral coxmwli cation applied to rub" 11C spenling as
such, he] 11213 taken his 111:1. lcdge of the theory of rhetoric whim-h he a:-
quired in high school and college, where he took a. mjor ins soee ec 31, and

’3
applied it to the art of preaching. It Will be shown in the develooment

of t3

R
.<

15.3 ohap+ 2111‘: it is the Lishop's opinion that in the preparation

and J 9 a
C4‘~‘211very of a. sermon a preacher "11]. use all the t c 11.53110 and

Inlet ‘ . q o o 0 Q Q
homology one uses in prep-wring and (shivering a xzuzil> 1c speech, out in
ac; 44.0 .
d- with to those elemnts there are elements in a sermon that are not

fo .
und in a public soeech.

131

A v: ﬁr\ ": 9V4" 4’ "u ‘ I‘m" 4 V ‘1“ ‘ J- 5” ‘ J; J A
our plan here will ee, firs,, >0 gigsent in t3: c ud_tionel

. o — , ). ‘4'—,'n \ 'A' -\. . I“ ‘ t (‘ ': ‘. R \f"
:ﬂetxxrlcul :CwL‘ 0? 1e; me, Kenr dy's rhetoxical tneory d3 it is us>d
in tire preparation and rcliw's~y of scrnons and, second, to :lVe con516—
erasixin to tui theory on tr e art 0;? yrcachtn; and show ‘n whici 'uTS he

*elimrves preachinc to differ fr 1 public sneakinﬁ.

Sources for Stucv of K¢nnedy's H}:etor 13 31
and Honileticr;l '.1cories

BiShOp Kennedy is the. author of more than twen 3r books. 'hil:
it wtnild be helpful and enlightening to study all of them in an effort

to ccillect data on his theory of o ral communi mt3.r, it is the opinion

0f th investigator, and this opinion was confirmed by the Bishop at
ﬁmz‘timm cf the Hollywood izﬁ rvicw, March 3, 1965, that anon: those

Q

cooks; the ones listed below contain the body of his theory and ere see—

'. ..J b)

Quate: for “is vroject.

ﬂ‘r‘v

1. His wore Ti‘iron 2 Preachin? l;n/ Harder. This is his
_.1.._.. .J D l

 

Fin
0"

s mos 3t complete staterent on h

P-

first book, and it is h
theory of rhetoric and homiletics. It grew out of his
lectures on honiletics which he first gave at the
Pacific School of Religion in 1938, where he continued
his teas hin3 responsibilit r for four years. Men;
valuable insights are found in this hook regarding
Kennedy's Concetta on the constituents of rhetoric.

2. With Singleness of ﬁsart, 1?;1, Harper. In this hock is

 

1‘

found the clever Lecture series, which Bishop Kennedy

’3

o nrJ {'1‘ 0
1.15.0. the "(11:33,

gave at 00-1 5171'. Jestprn {Ill-“’61? "J1.

C4

directed to prSAc N13, contains many cone ep.s oftie Dish-

op's theory, especiallv cn thi constituent of invention.

1s?
,_

- r: . a- n .3" "v" r ' , ..2 a 7“. .- 1. 1 ~ 3
:“e on: as L“T 498?, 153;, Ale to“. .11s use: cont.1ns
m- o—A—uc -~—~ ~—.-— 0—. v

1

four cispto rs whiz} may to consideren as essays, lec-
tures, or sornons. Lxey Tere presented as tkn Ibndonhall
lectures to the ministers 01 Indiana at LeFauv Vniver-
sit}, Cree r. astle, Indiana, in 1?;L. Lho general pur-
pose of ties e loot zzes was to help preachers to
understand their oiliga or s to God and to man aid to
stand up with greater assurance as Fed's spokesmen. It
is rich in ideas on ethical proof.

nﬂ‘I

‘ ..J o
.m( 3 Gone News, 1995, :nrf»er. Hero 13 a volune which

 

contains UiS‘Op Fonnedy's lumen Beec her lectures. Pe-

livored at Yale Iivinfty 5c hool in the s,rino of 1975,

Y
Q V ’

they are rich in materials of sermon develoynent and

ethical proof.

While I'm 92 E: Feet, 1963, Abingdon. Bishop Kennedy's

autobiography is a work that supplies many of his ideas
on public speaking and preaching. It will be footnotcd

nany times in this study.

‘

For Preachers and Otuor Sinners, 1“6L, Harpers. In this

book are found fifty-five brief essays containin good

humor, good spirit, and good sense for preachers. Firs t

‘
l

publis EL in the Pal it Mawazine, tiey contain many gens

on rhetorical and homiletical tieorv.

A new book now in the process of being written, t;s name

of wlmi 1 will be Cay'lhis to he Pooole or

 

Pbrninv, will contain twenty sermons; and along with

other contributions made to this study, it will furnl ish

1..)
\fL
LAJ

an up-to—date and complete demonstration of? Bistogs
Kennedy's no t} ed in scrmoq preparation. This book will

be published‘. Harper perhe IIS later *1 is 3’0"? (19“,.‘1 )-

‘v r v n h;- i 5 x- ./ ““va r-‘—.- '~

Kenneoy's Pheor,r 01 13.6 1c (I’ub-_1.c ,I;c.er.II.-.1n_,)

‘. v 1‘n»‘ r‘ 1 n I— ‘. Q. a L,’ — -~ . ,-,va ,3 . , 2"“. ﬂ

1211 O'I‘Ivi‘fl‘VtC' €101, Ins I'm 11:3,» in com. . sIti ons

. ‘l . ~.-~ ‘—~." 1. ~‘- \ 1." N e‘ - " A -\ ‘~ *‘4- .‘. 'L' ‘7‘ ' . V
Vita 112m tcvﬂt 31 mo}: resigns; noes, not use e tr‘awitr' oml temsnolog; of‘

the 8“ Ti»: ;t rhw ori: ins nor that of mocern comnILn ic atfcrz theorists.

?' "’ 9m .. L A ‘ F‘“‘ '\ ”-1 .-—1 '1‘ «L A Lrl"--~ .‘ r r-u
.C:< I :1 , 1:»: absence of th sse stgrlis E’..I;::'~;:I‘lt'3 IIIust IO, ‘0...» g»...
.' .3 V o _ _
O‘I'lI..ence tnat the Biehow 1s ignorant o‘.‘ r31: ta Iricnl ths-c-r-r (I use not
“ A . ..I A ‘ r. '- ¢~ w .L‘ 7“ ﬁ': 9 ': 'V V — . . V'\ P ‘I‘r‘ r V‘ '2 *1 ‘. ‘
Be it J.T1tt113.gt‘ttt-1I’ oilv: Bag: 0. his 11.15.0111. tIIaory “11;... FTC/..tt’ e in

Public adore 35. while he cues not rely so cheat-'ily upon the I-rorI-ts o
Aristotle, Cicero, and Quintilian as did some of thee eu’ly honilet ciars
(C 'mpbell, Blair, and Uhately), the influence of whose textbooks is
still reflected in some twentieth century books on homile ics, he does
”1’10? a broad )mowledge of traditional rhetorical theory and sets forth
these princio le 3 as the foumiat ion of hos theorj of 134-51 10 address in
3006, modern 1 ntjzxzize that is easily ImItII-‘m too:i.

l"1rthermc;e,as evidence of .‘1 -s LnOI-zleégs and interest in
rhetoric, re;erenc e can '36 made here to the defense which Iishop Kennedy
gave 130 rhetoric when the California 30am“. of Education, in 1953, ”’39

1‘61

«3153 its curriculmn for teacher education

31°13 0 w . v a ‘N ‘
”“013 is a manner of that scam of Lducation; and when e

inc mace to place speech classes in toe ca tcgorjr O“ " '---;‘-t-;~:‘:rI~sIu-lf‘, ’

0:“ "_ .I . . ‘ o I \
asndv-ontentd courses, it was his r’ezf‘ensc of ﬁre integrity of rnctor-

.l

4.0 + . . . I
what kept it on the list of a: can +' )le cmrses and gave it favoraole

St ’ 0 Q o
Euldlng among the "content' III.UII9nit1es.

to 7 Jst the trac<ticnnl concbﬁ Luents of speech and center attention on
630 one separately. Rca1131u ;that ”spovchos are total itiuc made up of
.\ r t r s q ‘ r." :1? I($ ‘ \ ,‘p S. —\ 1'?
sevraral luterrulatco asptcﬁs, and tne QLWLJ of one doyect autoxat-9eluJ
izﬁects attention to 2‘7 the others,” ano that this ovnrlanyizr perture
o a o - ‘ a, ‘ .-—
pra<uent3 a cLsaLvanta;o 1n tne preposed proceuuro, "Gt 3: Coco 22v: +'~
1Uvauntage of setting forth sore otamolzs of how a theorist or ﬁracti~

Lioner*«wksvﬁth

..." .. - . 3 V 4.1 'n .2 - .', ,2. -L , 1
Loo:3¢- r ELCILC 21 th 3 L11g ¢rob conbtltuonu of spcecn-

: T— ° _ V ‘ O ‘ T '_ , . -.. . ' . .
332. :25 ls SﬁnKQH 01:1 tines , worms: "he fun; speaken] oaght first to
ilnci out what He rnonlﬂ cay.‘ hdmh S'nc varia ion: and enlargement in

5

vO'xe, invention has come down to ngdern Lines having a simil2r meaning.

5')

"r

r3
I

§ .
- V‘ ' v-I- :L '. (V ‘A A ---.. r, I — ‘ ,- ~ 4
*ﬂ (contemporary lang“.2 -t o concllbmw o tau urocc,~ of "inr¢ tz’g4-

-‘_. .\ . VJ

+ . .\ 1 ' ‘ ° ‘ . ‘
vl~J2, ana+331s, and grasp of tne subgect matter’ that is usei 1n baa
‘30?uposition of a speech.3 "Invention” includes two kincs of speech

1“aberia s: non-artistic and artistic. Tho "non-artistic”

zatcrials,
Ccnlslsting of materials that are found, collectcd, sac use* by t2

ﬁ‘\ ‘ "" ‘ - r' - (w . r‘ ‘ ‘ \I ‘ " ‘ . .
Qrfahwr, are tn: Ta! facto, SVLQGHCES, GAUaflcheS, statlstlcs, etc.

‘ . o o q a n
'PQB "artistic" PatﬁthlS are tne elements Lound 1n P Speech tgat 2r~

4 C‘.‘ .l

r J J-mw:‘-

(.t‘3F“ (‘ A" 5 L V r- ~~'V» v‘ ‘: «~ . tr -“hAfv
’Lﬂd .e or aooou to Lhe raj facts H" a OJJLH spcawer. Prrmnrllg c

are the modes of n:rsuasion--othos (personal proof), 103 s (-)'"cncd

‘« o . ...- . . ’ - ..
‘UrOOL 'I' (1315‘) 1."? t}.03 \e?-;«-'t3.07‘.;-1 :WI‘OOf).
‘.

 

lThon.scn and 331m :SDCECh Criticiﬁm (Vow York: Roland Press
vompany, 19h3), p .391.

2Cicero, 22: cit., p. 178.

3Thonsson and Boird, OE. cit., p. 79

14
:8}

M. 31-31“ tisti o theri 'L1 :5 of Dew: lo gnaw Lt

.-.--. ...—...-..w‘ - D-

 

 

In Bishop Kennedy's theory tri " phase of invention receives a;

great deal of attention. A preacher and L~.riter of his stature must

have a broad backgrmmo of trLiningf , rent. irg, :nd exp-crience 3%.. ? liCI
to draw his I‘JEL'LLLrials; f ruurolophno, and this is definitely evident in

theory on invcr; ion 21: ‘c- e 'olic it]? ore-

'V I
i

11

U)

his products. l'hny phases of
sented in his books listed earlier in this chapter, and besides these
there are some other phases that are marlicitly presented in his works
Which it seems helpful to us to incluce in this section of our stu .zy in
order to present a more comprehensible picture of his concept of
invention. Since Bishop Kennedy's work has been almost exclusively
devoted to the field of religion, it appears to this investigator that
it would be helpful to study his non-artistic materials of develOprnent
in =3 theological setting. Among; theolOgians there are two tgmes of
Paw-1.35%} e: revealed and no urel. Revealed knowledge consists of that
“5 iich is revealed to men, lmowledge about the nbsolutes that are beyond

Q

man's power of‘ research ar .C ;"-e:.rr~5oning, fives: natural L<nOL.:ledg-e co:-
Sists of knowledge that man can discover "y research methv‘vds am. reason-
int: processes. The 3i? hop emflo's both of these types 0;
his materials of develOpn-Lc-nt, and it :ri..l be the glen here to study his

m1’-L<»‘:riels under the tzro he :Lc‘inrs of Revealed I'erglcdge anc? textural

V9
anoule dge .

1. He v. a 19 d Knowle 2de
The Bible.--Earlier in this stud'r re {tron-3c ”is made to the
out-II. «...-.... "

w c 1"
0+ 1.18 C: ullat

(.1
V
O
H
6'
23
[-10
d
.i
q
,J
J}

Bishogﬂs position on the ‘i‘ole {see no g

he was reared under a. strongr fxmdamentelist influence, but t-Ihilc in

u---

H"
'14}
d-/_/

. — 9 ‘ ﬁ‘-» 3 f. > v’ \ -. .-‘r V L r‘ ‘ ‘V . ~ -- ,“ .pr: 0
s-wninary n.- .-:,.Ln_ ‘1t gas new;sc.»-.:Lrg. to broazc 1.00.31; ..1'or': a s LultTL-A. :Lg

...-
U

I" I

fmidamntalism." ‘ I-IOL-IeVCr, he (lid not swing; over to the 35. Ee 04‘. “he:-

3.": 3m to the extent that he lost faith in the Bible as the autho rti ative

Which t0 d; 1'w' Sermonic materis‘tls. JL st

and. trustworthy» ’ Jord of God, and in his honu'. lctical theory it is held
both explicitly andzu npli itly that the Bible is the prixnary source frox;

1
1

t‘l is i.n {IAIG

£1.

Lo-L: fi:.. his :3"-

val‘le of the Bible as a source from which to draw the r materials of

development can 1% seen in th: fol] owing; quot-ft 3.0.:

m ‘ ..‘ .0 o ‘ o- 0 '
5e. - o. 9..-;131713 that it was.

Every attack on th Scriptures that could be launched has been
tried, not once, but 35.11137 times. f the Christian fai L,h has any
cracks in it, they would have been disc vered afmr two thsus and
ye=LLs of mmrc'mr. If the bioli -1'.‘ affirx atio s could not stand
l‘= nos '3; arounr: of all Lines of smart alexs, they would have
crumbled long ago. So it is nice to 50 to bed at nig‘vt nitbut

any fear tT-L'it next corn? 1_:;'s homlncs mm read: "Long Che ris'led
Biblical Theory Proved Fal se."

0

This has , meaning for preachers which is not alL-rays recogx'Lized
or aprrcciate 1. For one, let us root our sermons in the eternal
truths 01 the Bible.

'3. ‘~ '- -.. A: ~ 5 . P: ~‘ 1' r & .' \ y‘ : V -‘ A I' Dre H
In the ulLllO L: Fuhibtcr llho.» RﬂlrLJ fLCLl..(‘LL} .‘),-.:.;L‘~.o Of 8.0

revealﬂ immrledge" in contrast to m2a° is knot-In as ”rational know-

t J
{—3.
C"
{'3‘
1.4.
u)

tﬁ; )e of revelation that the

aith‘ mega n and these revealed truths must he retold to eve y

"V

e-.eration if he unrisbian eri '31) is to survive.

Cur faith began with a hapoening which never had been before and
never can be again. Its messa ;e of succor and challenge ste .s
from that happening and its nor}; is doe -’ shot world by preach-
ing it. All of what we have. tos say springs fro on that, and the

x.“

. ...—O -..-.....n- - A .'...- .-r\ n —

 

l .
Kennedy, l‘fhlle I'm Cn 1'1" Feet, p. to.

 

2

Gerald H. Ker -.nedy, For Preachers and Other inn: 1:5 (New for}

 

Harper & Row Publishers, 1961;}, p. 10 .

3Kemedy, I-J‘th Singlet-Less of Heart, pp. 83, 8h.

 

n V o"! .0 - ‘0 ' . n v ‘ ‘ _ ‘ .'F . r. o O ” 0 ‘~’
renewal 0:.“ 3:16: 1:11:13 t: n {t 1 1.10.7. :v1 ;. g eneration 11-3 111 “us-
.I‘ A -. A. - ‘ r — \.‘ v " ~ Is J-
storJ's buln; retolo to ewe;y no: é; caeia1ion.l

1' _ ‘ 1 , .1 . ’ ,-J. 1.7. .. ' . “1" ..,.f ‘ .21. 'l , ‘ ‘ .f‘ CH
Rummy 313.19%: 2311.1... 3111-. churn-.31 1:. I‘ll-Ls... 1r...» 11115—18CA

LJo

members today because they are not g tt 911011511 "meat." Thre are

('1)

‘13:;
man}? intelligent peeple in the church ”who 1:01.111: like: to know more about

I“

A‘ . - r ‘ l‘ "‘ 'u ’- 1‘ fl’ -' .1! . . u ‘0'. “ ‘ '0 ~'~," .‘N A. I} 1 N I
the .3 ‘01.: tnran Jhg, .. 1.1131; 111. t.1v-.11r primar, 31.111051; .:...1.v-.:l Cinch.

hey want to grow ruentelly and spiri tuallg, and to assist t'r1is hermedy

let “13219360; "6 know awut the wander «3.1? the Bible 1":V(:10f "1;: t":
3133.33.931'1, J. 31"}. 3ics, the :rchzeolo :is” 3:2, and the linstori. arts. . _. .
It seems to me t‘r11t it was ' ..1:.e-3t:- :t 5.62:. that ti“: 30:2: Bible]
313116 ”9:. orened to the people.3

9

I
. o I N 4
(lurch mer beers are "111311011135: around 1:1 3611-: 1*;11 '31:.”

hernia}; 1:31 0113.311. 3 11:11: :19 he rs not to €21.35.sz with t..1'3, but to SOL-1.1V“,- 3":
310(2): the". xith :2 "R115 saith t1". Lord."

Lear brc t‘: rem, '..33 re than and shock thor- rext 3111111; :0rr.ing with
”I‘hus .331 th the lore: . . .” Tell the-11* .. that Christ came not to
give hem rhat the; 1::1r1t,11'-3+ 'vrhat they need. No more cafeteria

U
lines, out the iii? .3" s banque .' No nor-3 11130319110915, 3.1711,?”

.43
secularism. " 1:19.13! lawns endu sow: spiritual die titirms with

both grace and courage.
There is .9 definite reason why Bishop lienncdy stresses the

P.) L p i v . ,
~‘lole's priary “.1308 in the materials of preacnlng. The: heart of 12.331

’3)
0
H4
.J

and the needs of society his judgment, forever the same; and they

Iieed the timeless truths of tb 15011-1 of God to ch9r1..;‘;e tit-Ir- and solve
tz‘zeir problem. It is the 13.11.133' of the Christian minister to be an

 

liiennedy, His Enford Timouth Preaching, g1. 27.

 

ZKenzmdy, For free 311C 1'75 and O+J1cm3inz1erg 19. 9'1

 

 

 

1:18

'/

interpreter of God's revelation and relate these timelws truths to

Chris tian ezchrience .

It does not disturb the Bishop that there are some things in the
Bitile that cannot be defined and are considered by some people as being

‘vagyue. This "vagueness," he believes, arises from the fact that the

Bilale deals with absolutes and that there is nothing with which to con-

paxve them. In this category are facts found in revealed theology about

Gowi, the trinity, love, the incarnation, etc.

Preachers deal with many things that do not lend themselves to
definition, but this does not mean that they are vague. "No
satisfactory definition has ever been found, nor can it ever be
found, for God, religion, love or man. But the reason is not
that these things are vague but that they are absolutes."1

BishOp Kennedy assures his fellow preachers that when they use

tine Bible as a source from which to collect materials of develOpment

‘ o o u o o o ’ 1
tﬂﬁxir calling has the dignity of proclaining the ﬂora

Charlie and death; and he challenzes them with these *I‘ ‘

f)
FtMir feet, men, and stOp acting like comn=ntators. Be prOphetsl"

’)
~‘. Personally revealed knowledge

BishOp Kennedy does not boldly claim that ministers have the

gift of prOphecy, but he does seem to indicate that it is possible for

them to receive revealed knowledge apart from the Scrip,ures and from

human,reasoninn urocesses. As the

i T‘ f‘
g.) -

abostle Peter's mind and other Bibli-
cal writers' minds were illuminated by a vision which came direct from

God, so it can be with men today who

~

Kennedy, His word Through Preaching, p. 23.

an c.,, For Preachers and Other Sinners, n. 19

_ \, |
m ‘

’7
I

r;

330v h:?115 «ii :34' Sf;ﬁ171:3 %£:a*, iT‘I"‘:1 11101:,se ‘tc ’lo“, we I ill_
tell th: n aftwrt tLe fi qi‘"ﬁ‘c.g;url the FrzuiingF . Tlx=iw and Flood
q ~, 0 _ ..-... “ o ‘w ‘A_’ _‘ :- -~.~|-." ‘ “'
"all th (.0 lb 11394th? the 311,2.104J. 34-43:! ILUC‘. W}; x; :; lienllftl beyond
-' ,- —‘ . T »- - .. — .1-.--.
vh':;h it ca not go. Then Cdrlw c3Les the Vilnpcr fle ;.o»_,
H ‘ A, 1" ‘_ﬁ .7. ‘_n ,.‘ ‘ o \
deep in the Luart of man . . . . Then the rather .isits the ChllC-
.‘f't‘l' '3 T‘)‘t“" '0" 9"2 1 I'yt "~Y‘1’. ' 1'12”"
ren Wlox a wore a on as iar coun 1y an< a 11a Cunbrrfl ituan
'-_'..'. . — , , 1 h- -.°.. ...° \ Y .' ‘.-. ,
kt.f;-;ULT1J. When a man has—l‘ een .Visitec. I, this divine 1.1.51; t, he
‘soablisue a new outpost f r the race, and humanity says of hit,
TWessed art thou.

The Rio o, .a. ‘3('* 3125W‘3tifor the rational processes and.is
ti EIJIY JTQthKJ for the Crta that have tuen rade available .'3ugh the
resggirch m-shod, but he p01nts out the (anger that "when we surrender
coruuletelv to this spirit [the research method], we play down the in-

por“tance of the ultimate questions because they are embarrassing'

thixs method and grer sally the spiritual and emotional iimens
are:
no t

r . . . . , .
far; has a terrible hunger for ultimate meanings, out tne.e c0

3...-

ions of

"vdittled away" until all we have left is the cold logical Sac

to

life
2

ts.

C (357.9

 

~w‘ Inational ;:rocesses. Since the prw‘ cher is JOC'S spolcesnzn, it rests
lexn lin to deal wit? u tincte vrar ings n his servrnn, and F4 has two
scnzrzes Erin which to SHSFCF this information: one, an cbjectiv revela-
2Lion the Biblr); the otzer, a subjective reve-;tion (p=rs0aal "d‘“*mn
iJlSightS">.3 "The hunger to ’now nore is God's (Ling, an< the insi'uts
C5‘ the saints and the prophet) are His prosptings.”h

\

'3 . “:1 JLlI‘al FJLOIAA .L‘ \15’4 :

Naturc.--In the MEthonist Discipline there is a“ injunztion hat

biShOps should "travel through the connection." “isacp x‘n en“ tr 3

nnctioa r averane

L)

"r

1v

 

he} nedy, With Sin leness 0 Heart,
21bid.

m
BD'id. , I). 85'.

10,000 miles each

1 3799.1" travelirw

O

 

160
the connectinn (tie world).1 On thee" infection and lecture tours he
is alt-Jays an alert ahsermr Ff nature, inc “din-"r the ‘rehaviour of people
and the intrwresting spots on the earth‘s surface. In t1. 9 e observations
he finds "great experiences" and is alm- ays wondering ”how these vi: ions
could be shaped for her-.iletical use."2 Among the visions of {34801118 and
nature in which. he hzs set-n soiritu.-.l lessons and felt that his soul was
lift? 0' 11p to
depths of Cranc‘: Canyon, a I act rfall and pool in the Con JDCtjCUt hills,

ﬂ ' V s V‘ -. - ‘ .- .- a I ‘ ‘ < -vv,- L‘~ ' . n . '4 . D) a '3 J ‘
2+0'«'.'-.~rom.s 1:; a ”mt-v Zealaiu saw, one duuce of.‘ an A1 r1173"! ch11“ an. we

. ‘_o 1._ .0 ‘7. ‘: “ o ‘ A. .‘ ‘. “ ‘ o -‘
33.1153 on 115‘, fa; a, [,r 4 slegr .4118 111.; It» green 50:“.-.1‘5, r2133: C Culli-

an s‘ w T.r,,-i. 4. . -,. .. I." 1 ,1 .1 '. ,. ,3'.--,,.1.‘— 3
1 "l‘i'tW, q IEL‘cino‘.‘ our: C918. tn", .thrE-J 41‘9943 1.1 d bio; I“ 31“., 931'.)
4.1
“-1“ AI“; " 0-111 f' "' full m was.
!_ \_0 r‘ O - ’- 0 ‘ ““' s .D‘ﬁ ‘o-“ " “"
I1 1"]!141‘1; o- tn, :1 in...» r ‘21 _, no on azwi 511‘, t) a:“ “n

-‘. L‘ O
:122ally, 53.1.4, urn, whatever is true, wictever is hono 0‘31116,

Iz'rmtever 15 just, whatever is pure, whatever is 10 v'ely, whatever
is gracious i‘.‘ there is anv e (c-1e'1’313, 1- there is anything?
‘Crt‘ny of praise, think a‘r‘out t‘m , se +1“ n'r"
Books.--Early in his life Qishop Kennedy 13v91::-ped a love 1cr
Psiadirlg, and. during a summer 'r‘rte 1: he was ten year; old he reg, 13001-42: at

‘e ___ _n , V _,’ TY, \ .2 1 L . -D 4 - . ~
Pate UL Ow: a: may.‘ .L~2 ;:!.H;:.'-t:.‘. Ll? .. ISUNL‘? L21 his .L‘Héf'.

. i " - ‘- A ‘~ ‘ N 1 ,~ ‘Ars .-_, ‘ '- - . a -, w . ‘,.‘
J 311701-51 fie: LOQkS Lit: C.A‘-T‘.‘. to I‘LJ'J. bhiffﬁ V1.1.» 1711C: Sﬂﬁjx 11" .’ ‘ﬁlipt.

 

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listen? to ihc COH~
plat Liner: 0‘1 €73: trivial t":":t f'lcc'is 0-12, of sow:
.‘mg". in His Y'zurczi' e 1133 led hi": into (-- l’n'e of
books. "

The “3' shop advocates t at a minister shoulci rend books on may

iifferent subjects: theology, philosolwhy, history (both church and

A

secular}, novels, science, travel, biography, etc., bzt in all of his

reading he should have a purpose-~to find material that will enable him

2

better to preach the; gospel. Everything should be grist for the
horriletioal mill and should be. closely connected with life and "be

Capable of being shared. with other x-zen.”3 Ho fee 8 that, as far as he
is Concerned, heavy reading should be done early in the day and ligl'zteer

1:

reading in the evezﬁnguanci save the magazines for traveling.

 

W Materials 3; Davelopglent

As stated earlier in this chapter, the artistio materials of
deVe lOpHent are the elements found in a spee 3h that are created from, or
added to, the non-artistic materials by a given speaker. In rhetorical
t“midition these elements are known as "the modes of persuasion, " and
they are usually thought of as being three in numbw: (1) ethos-u-ethi-
cal or personal- proof, (2) logos-ulogical or reasoned proof, (3) pathos--
emotional proof. Since this pattern of division and analysis of the
a"rt-”18125.0 elements of invention is familiar in the traditional theory of
I.hetoric and convenient to use, it will be our plan to use it here in

Stuinng Bishop Kennedy's theory on the artistic materials of

 

C'evelepment.
\_
261bid. 27Ibid., p. 22.

282mm. 29Ibid.

thical Proof

F‘
0
[I]

There are several descriptive tern-s used in contemporary rh-tcri—

cal literature for the ancient concept of ”ethos." Among the several

terms in use today we shall use the term " ethical proof," not because it

is more correct than the others, but for the purpose of simplicity and

consistency in terminology. The element of persuasion that is observed

under this term is the quality of the speaker's personal character, and

it is held that high credibility in a speaker has a threefold source:

"sagacity, high character, and good. will.":L

In the rhetorical theory of Bishop Kennedy on this tOpic of
"ethical proof," as he applies it to honiletics, there is an abundance

of material. The Bishop maintains that much of the effectiveness or

130k of effectiveness of the ministry today, as it always has been,

rests in the quality of a preacher's personality.
"He (God) has given us a task which commands our whole heart,

our whole mind, and our entire strength. But before our healing work

can be done we must ourselves be healed."2 While readins in almost
, o

the books written by BishOp Kennedy, one will frequently come

acrOSs references to the relationship of a preacher's personal character

to I“xis work. In addition, two of his books are devoted almost entirely

to this tepic: With Singleness of Heart (1951) and fix: Preachers and

O . . 1
£125 Sinners (1904); and it is from these tt-o sources that we have
conected most of the following concepts on his theory of "ethical proof "
V.
71th its three constituents—~3agac1ty, high character, and good will.
\-

lThonssen and Baird, op. cit., p. 38h.

2Kenncdy, With 3i1‘1gleness of Heart, p. 16.

r"\

\
; l)3

55wacity.--lhis tern covers such qualities of personal proof as
common sense, cox-“:petence, SOIUldllcSS of judgment, acute mental discern-
ment, moderation of action, good, intellectual integrity, and wisdom.
Being properly qualified for the Gospel ministry, accorz’ing to
Bi shOp Kennedy, demands first of all that the preacher must have a cer-
tain mystical power and it is this mystical power that gives authority
to his spoken word.
All is not well with preaching. Try and find a real preacher and
see how few there are. Even the ones who can speak gracefully
and acceptably are often lacking in power.
Speaking of the quest for this power and identifying its nature,
Keane dy continues:
I'Taybe we can get it from the Apostle Paul, or from Francis Asbury,
or Billy Graham, or the Salvation Inmy. Ultimately, of course, we
must receive the baptism of the Holy Spirit, which does not come
to us easily or according to our command. We will have made some
small progress toward the revival of preaching, however, if we
know where not to look.
when this power is lacking in the personality of the preacher, spiritual
power is also lacking in the sermons; and often they are dull and boring.
A good preacher will seek to avoid= this condition. He "must learn how
,1.
"0 Concentrate spiritually . . . and see spiritual forces as real
I orCes,"3 and wait upon the Lord until his life and message is filled
""1- th the drama of th. Gospel. "To rescue from dullness and routire is
1‘
”he preacher's responsibility, and he fulfills it by waiting on the

“’4

Lord until the drama of the situation is revealed.
\

lKennedy, For Preachers and Other Sinners, p. 36.
21b1d.
3Kennedy, gig Word Through Preach'ne, p. 37.

thid.

16h

The baptism of the Holy "pirit which comes upon a preacher as a
result of great personal effort by way of "steeping himself with the
Scriptures"1 and of waiting on the lord for the mystic bias ing is re-
garded by Kennedy as being; the "secret of preaching power.” This
power, in turn, causes his spoken word to demand attention and create
expectancy; and it gives the ancience "the inescapable feeling that in
some special way God has given this man autI-iority to speak for Fin.”3

On the point of intellectual integrity and wisdom, Kennedy

makes the following comments:

The part of this we are interested in here is the insistence that
the pastor may come to the place where. he must choose death rather
than teach falsehood. The minister . . . has an ultimate obliga-
tion to truth and the maintenance of truth. . . . There may be
times when a man is tenmted to dodge the issue or ::|ove too
cautiously, but when he is speaking for God, ,e must speak the
truth or dieJ‘

The congregation wants to respect a man for his sincerity, his
honesty, his integrity. . . . They I-Iant to feel sure that the man
in the pulpit is not sougding off without a preper understanding
of all that is involved.

Bishop Kennedy's concept of a minister's intellectual honesty
and wisdom is not a quality that comes from pious meditation alone. It

W. ‘ .o o c
*nVOlvcs hare mental aiscipline and long hours of study. "If we are to

preach, we must study. "6

The BishOp suggests that there are three things necessary for
the sinister if he is to possess the persuasive quality of intellectual

in‘C'egr'ity: the grace of God, a knowledge of the Scriptures, and
\

1%., p. 39. 2%., p. 36. 31513.

hKennedy, With Singleness 3; Heart, p. 3h.

5Kennedy, £93 Preachers and Other Sinners, p. 78.

6Kennedy, His Word Through Preachin , p. 12.

15 5'

l

establishment of a steady h:z?=it of four (h)

(D

gump ion. He advocates th
hours of study each day,‘ anc he warns that the two enemies a minister
faces here if he is to keep up his competence are "his own laziness and
the trivial demands of peeple."3
Another phase of a minister's sagacity that is stressed by
ElishOp Kennedy is his sense of discrimination.11 The preacher may not
2x2 able to create he best, but he must know the best when he sees it,
auud.he must love it. To achieve this quality the minister must live
clxbse to God, maintain a well-disciplined life, and.develop a tender

conscience that will wait for divine assurance before speaking.5

I ‘ . ,. . . . . . , , . .
'“ourage without ciscrimination W111 work havoc in the cnurcn and bring

I

Shame. to the whole prOphetic function of the minister. "0

A.minister's common sense and good taste will be deronstratec in
11143 (:onsistent avoidance of that which is sensational, theatrical, and
CJJDtniy, and in his employment of a style and.methodology characterized
by sincerity and directness.7 "The moving power of Christianity in any
'tilnez and to any class of men is not revealed by dressing it up in a
‘3143Vn1's clothing but in speaking plainly and directly about 'this thing
'trladz is come to pass.”8 The Bishop holds that a hunger for excellence
a11¢{ an.appreciation for the best are signs of the presence of t.

Spirit in a man's life.

 

\
1%. 29353., p. hi.
3Kennedy, E232 Sincleness g: £5332) p, hﬂ,
12132.9.- 5%.
6M

7Kennedy, His Word Through Preaching, pp. 31-3b.

8Ibid., p. 33. (Quoting Luke 2:15)

165:)

As ministers of the Church, we have a. obligation to raise the
tastes of our people. A little pious cov<:rit‘.g will not be pleasing
to eith r God or man. We ought to be men who can at least recog—
1ize and appreciate the best. Nothing is quite so bad as what is
ill done in the name of our religion. The first sign of the pre-
sence of the Holy Spirit is a hunger in the heart for excellence.

Further, a minister's good taste regarding his clothing and his

(D

emacial behavior as a "man of God" must be carefully guarded and high

’3
-: A u- r r. L n A ""1~ ' .' .
_ned in these areas. The UAMTCh anc its ser-

."3

5J0

sense of dignit‘r mainta

J

(I)

'veuits ought to have some distinguishing marks

The Bishop takes a dim View of the preacher who degenerates into

El "were after-dinner entertainer" and the "regular guy" type.h He calls

for ministers to stand up to the dignity of their profession. "I wonder
iffiwe ever pause to consider the dignity of our calling, which proclaims
tfﬁa lJord beyond change cad death. Stand on your feet, men, and stOp

acting like commenfators. 5e prophets!"S

O
Iu

The concept that BishOp Kennedy has of the high character of the

preacher is revealed in ttis statement:
‘he are at the end of the era of "the regular fellow" in the minis-
try. we have suffered under the delusion that if no one could see
anything different in us he would be attracted to the Church. it
has seemed to us that by watering down our language we cauld per-
suade men to believe in the validity of Christianity. he have
assumed that if enough peOple called us by our first names we were
good ministers of Jesus Christ. In contrast to the dignity of
older men, young hen sometimes go all out for informality because
it wins them a certain pepularity. Eben carried to its furthest
extremes, ministers have tried to be "one of the boys,” Dy telling
off—color stories and playing down their profession as if they
were ashamed of it. we haVJ assumed that this was nodern and new.
It is as old as the Middle Ages and was one of the causes of the
Reformation. It was one of the reasons for the Methodist Revival
in the eighteenth century. When the ministry is out on the level
of the market place, it loses its power and it mnst he reformed.U

\

1Kennedy, For Preachers and Other Sinners, p. 108.

 

2Ibid., pp. L7, be. 31bid., p. h8. hibid. 51515.

'9

6Kennedy, with Singleness of Heart, p. 59.

167

In holding up the signify and high character that must he main-

tained by the ministry, Kennedy realizes that his expressions ”m2y sound

like a glorification of the stuffed shirt."1 This, however, is not his

purpose, for he writes that "if there is one thing; to be despised and

I C O O 2 I N I I
av01ded it 18 stuff iness." His thoughts on this pOint are summed. up

onfsss that I prefer the man who is uncon-

3

in these words: "Yet I must c

sciously stuffy to the man x-rho consciously is not stuffy."

Working in the high office of priests and prOphets, ministers
must strive to function in a worthy manner and never make the office

" heap and trivial.” "There is a dignity ans? o‘ojectivcness about the

O

Pastoral office which has to be maintaineﬁ. If this is destroyed, tin

loss is very serious to the neoplc and to the minister."

Character.--Not only must the minister consider his profession

‘13 Of high character and dignity, but he must strive to bring his own

Personal life in harmony with his profession if his words are to have

per‘Suasz’me authority. One statement from Sneech Criticism by Thonssen

and Baird found in the section where the "character" of the speak: is

speaker "bestows, with pro-

J

elaborated, upon may be apropos here-~the
Driety, tempered praise upon himself."6 13 131511013 Kennedy's theory it

is the realization of the high and glorious privilege of being caller} to
be a minister and the bringing of 0:16'3 own personal life and habits in-

to harmony with this high and glorious call tho
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The authority of the preacher must always be affected
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to the
say of his most powerful sr-rnozi

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me bu t your li? e reassures me.

glory of t
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Buen "res 9 personal dealings have been be10" par.

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a_nv men left who will stand and be COHWM d?

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insist tc.st if there must be a program, we will have a
on his t and declare himself? we are honesick for

\_

lThonssen and Baird, speech Criticism, p. 337.

 

2Kennedy, With Singiggggg 3; Heart, p. 7b.
thid., p. 152.
h9.

31bid., p. 13h.

Df‘ H ‘
e .. ecu-

SKennedy) FOI‘ ”191‘s and Other Sinners, p.

 

 

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the tested experi ~nce of men v .ho he ve found that they mu.» wait upon the
1

“CPU shall have their stren “:31 renewec‘.‘

‘4;

Not only 5 it possible for a minister to bring "praise to his

Character" by his habits of life and attitudes, but by these reins also

P“, O c I
‘3» can bring praise to his cause.

It is sad news For the boys who are onlyc tivnf‘ort-Pisoenm rs to
learn that too much ooxrfort c- n des+ royc. a run. If? u. at I say

next Sunday morning cannot or‘o sibly hurt anyone, it cannot help
anyone 6-: t‘ m r. ltmember, ‘-.»- wield a two-e Eve sword w" thﬁsharp

edges. «“19 are not little boys playing wi th woo Lien ones.)

Until a man reCOgnizes tiat he is dealing with some thi mg ,hat can
turn the OI'ldI upsir‘e ﬂow, he is not t'ortn" of the Christin
ministry.

\_ i__ A.

 

11bid., p. 70. 91s1a., n. 63.

 

? . ..
3Ib1(!.’ I). 66. 4IblUQ

 

SIOidg, 1:. 38. 6Ibi€g

 

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attitude adds persuasive authorit

Jb‘v

The preacher's high character, accorﬁing to “en l’ishovp, can be
brought about only by much prayer and fee ting and by allowing "the
'!
ggrace of God to save [hing from [himselﬁ],"‘ all of which will resvlt in
the minister being regarded as a "man of God" and not thought of as a
" ..p'f] l a ("I ‘7 "2
r651 a1 (5,4, .
Good Will.--A minister, the Bishop believes, may greatl;r en-
” *
hance his standing among the members of his congregation and the people
with whom he associates as being a man of good will by taking advantage

01‘ psychological training. Yet he insists that this training will be

» bless if the preacher does not have the right kind of heart and

We will be wrong if we fail to take advantage of all the psycholo-
gical traininv possible. It is a good thing that our seminaries
are recognizing this part of our work as worthy of a full-time
professor. We can learn many truths about the human personality
and we can escape many wrong approaches, if we sit at the feet of
experts in counseling. At the very lens v, we ought to read the
literature in the field. Yet none of "his will be of much benefit

J

to us unless we have the pastor's heart and the shepherd's spirit.
Kennedy holds that a preacher with a true pastor's heart ”does
not stand on a mcnmtaintop apart" from his laymen, but will identify
hilﬂself with them and will bring them help "from the light of :Ihristian
e5(136215'3'ence."I1 Often the preacher must be a critic and speak words of
I‘eproof and correction; but to do t is effectively he must be a good

man and act with honor, love, and respect for the pe Jple he is see‘wing

to he ID.

x.
122551., p. 106. 23319., 13. I48.
3Kennedy, Ml}. mlgw 9}: 19.3.5?) p. 119.
baa-Lg" p. 93.

171

The most important and. necessary characteristic of‘ a good crj_.1+r: is

that he should be a good. man. He must be honorable. He must be

willing; to subordinate himself to his task. He must be more than
.‘c- n can

diletant3. He must have a deep resneot for men and a real
of 07131155155311 to serve the“; honestly.

To be a good preacher scans to be a warrior against the hosts of
darkness that sometimes sneak into char ones and get into city
goverrnrent. If 131137111211 ever ﬁlers to .718 as a noncon‘rowrsi"
figmre, I shall clement: 2:1 apolO‘ﬁJy. Kay 1- 1e good Lord deli 1:1“ 113
from the nar-Joy-pamby, ea torso—down 1.-.111*1.1tiani .,_r of our age and
give us +11.) courage to- ' j01r-e 11:11en our otter: : draws f‘ire. And
may we be aole to do all this in love.’—'

0

ﬁe must ha <113 a ‘13“r1‘1inr’ desire to help in saving 1.11-n fro11 their

-‘IJ

oli ndnes 5.3

The ability to listen to peoyle will also be a. quality of the

Preacher's 3013'} will. “The Irost neglecteo, :21C in 301113 ways the most
1
1P1 portant 01 the qualities of the good pastor, as 511 ability to 3.1513111.”

*Jo
«:1-
U1

1gregation wants to respect

9)
1’)
O
H

Bishop iQennedy states that
pas ..or for his sincerity, his honesty, and his integrity. The people
Want to know ti‘1at he 10101.15 them, and their testings, and that he sits
Where they sit. H; does not always have to please them, for fney
pref e1 a 1113 n to a chameleon."S ”The preacher 1110 has no thing; else to
301*unend him but a puppy-like oesire to be everybody's pal always comes
to a bad end."

The Bishop's thoughts on a preacher's ethicel proof can very
“7911 be summarized by listin3 the characteristics he sets forth as being
poSsessec‘. by saints, for 113 contends that preachers nus-1, be 121311 nstra-

*‘ . C ‘
”10113 of sa1nthooo.. Then we must have t1e coura is to call our peOple to

\
1111111., 1). 32.
2Kennedy, For Preachers and Other Sinners, p. 10’).
* m

3Ke.nnedy, With Singleness 33 Heart, p. 99. L‘Ibid” p. 6]..

 

Shemwo‘y, For Preachers and Other Sinners, p. 73. 6Ibid.

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. - . :- ~ ,1 . '1, ' 1. n .' ”NH. "' -..
wedlow is trawn _rom a 1Wna te r en titl.ed "Pl1e oain_s 1n nici ulﬂzlEHUnS

 

of” Hes: t, and while theix 1re many qualities of sainthood mentioned in
tine chapter, it seems that all of them can be included unjer the follow-
if”; ten points. (It will be noticed that in the Bishop's way of
‘1nk1n~, saiathood is not "a mat er of 0011c 3t coctriLes" nor her -
1:311ea 1131113 ~ ,2 111 is, instead, a condition of the heart.)
1. The saint will have a heart of love manifesting itself in
personal concern and warn, Open affections for others.3
2. The saint does not claim or possess perfection o1 disposi-
tion, but like St. Paul is reaching out for it.h
3. In the saint there is a childlice lack of self- «cons ciou sness;
he is the 38.3 to hint that eshould be called a saint. 5
h. The saint "ill treat all men as equals but mi 1 realize
that all do not have equal gi-1 ts or virtues. Lach man has
his own oifferences and his own unique part to play in

1535.

life and must be accepted accor1ix1

° '1

re always at ease in tne world but not necessarily

7

5. Saints

9

O

U

3- .
V est.

*1

o. The saint is goin3 in one dire: ion with all his might.8
7. “aints have purified visions of their brethren. They see
their felloumen through the eyes of God Lhic h means that
they see hidden virtues that are hidden by their

9

imperfections.

lKennedy, With Singleness of Heart, p. 22.

 

2119111. 311m, 11111111., p. 123. 5.1111».

6Ib1d. 71135.61. ’ I). 1234,. 8177].. ‘1. 9mid. ’ p‘o 125'.

 

8. Saint slive on) m? Lively. They do rot wallow around in their
own emotions, nor get lost in their own feelinn:

have an inner suW>j ctive experience, but this is never an

9. A saint Has the power to live wit h earthly people, yet he a
a citizen of heaven. He can live in the world, serve the
a ' ' ‘ ' ‘ 2
noses of s cicty ano yet “ ave one foot in neaven.
10. Saints have the ability to wait. They win victories that

are denie <7 men in a hurry because they wait for directions

and View the si‘nlation before they start.3

23. logical Proof

The constituents of logical proo? are general regarded as
"ervidence" and "argument," and a speaker' s JO'ical caiac ities for per-
Sﬂlasion are judged b” his competency in his haniling of these constit-
Ilents in his speeches. The items usually considered under a peever s
llbgical capacities are the nature of the problems and issues he recog-
Ylinzes, whether they are in the center of peOple's needs and interests

(31‘ are eccentric, egocentric, etc.; his an ' mi of these problems and

1-831v1as and the fertility of his mini in szggesting solutions; “is capac-

3)
(I
5
’1
5*
..T'
(T)
tq

JLtay in formulating the evidence and ideas he has gathered; w
‘till.appear as a 1355 of isolated itams or in an orderly combination so
tilat they help each other in the process of finding a solution to a

IXPoblem and provoke to action; and, finally, his judgrent in discrimi-

fe ls is essential and non-eSSJntiel in his

5—4
V'.
7.

rlilting between what

Viscourse.

‘

lIbiG. 21bid., p. 126. 3Ihid., n. 97.

1 o y o ‘ "- 1, 7‘ ‘g' V \4 ‘, ( _‘ 1,, _‘ 1‘ ,_ ,
-L-rliienfir’.--E‘Jilllt~. 51733101; 113mg; _. «10': “ T‘sOt 113;, +3.... .3C’V‘C,'r(3.l

d

 

elements oi‘ evi<_?cr.ce that are avail ole, such as tos'otizaonle 3, e221» ri-
”le states that "everything is
- I‘ k ! . H "l 3 ‘~ .1 1 . _ a ‘ -
artist :or the pro ~1H3 or s will, inn that ne shoulc Keep the nets 0: 11s
miljd out like a spicor's web, catching all the evidence he can to use in
hiss sermons. ‘Fhe 1Mreao.er should keep this ev ride no e in a notebook or
(bramer of a desk and from it items can he selected as he chooses Tor
:
hiss sermons. This selecting process, or the gathering of ideas to he

0
'USyed in one's sermons, should 1e none on a long range plan.“ 3y th:s

ckyliberat: plan a ministo r has time o rel lest upon his sermonio

Pﬁlterials ani to exercise careful ciscrix netior1in oYecioing xxat is
GSSSeztial and Ih=1is non-essential for any particular message he Llans
‘tc> present. Kennedy advises ministe s to plan their sub jscts for

m

r
13reaching at 13 year in advance3 so that each suh.3ct can act like

41 Inagnet and attract material from every book they rose and from every
‘%—.o(rienoe they pass through during the following month until the tine
aPirives for the message to receiVe its final preparation. This celi-

‘ .2 J-‘\‘. . I 05- v‘ N .v r<'~- ‘. .r‘ F! O: ﬁ ‘. '
E3?:rate prOCess in gathering an< arranring owmeDlC mater1.als mill surelr

‘?I1hance a minister's logical proof, for by it "the heat of the Tespel
" . ‘ﬁ “‘ “ ’ ‘ ' ﬂ W. ‘ , I ‘ L ‘ v «J— 3 "11
’Jﬁll nave seen more leisurely anu hence more 1so~rrnllf parec. '

Bishop Kennedy is very cl=ar in

.3

“is W:‘: L ti cal theory that i? a
Frbeach12r' 5 1031031 cat a3itr is up to "par," he will be able to recognize
EXPoblems and issues that are in the center of people's needs anC

ilitere sts.

‘

_‘.__ —'

lKennedy, His 'Hord T rggg_ Preachins, p. hO.

2Ibid., 9. hB. 31bid. hIhici.

. 1"?
4
. chaclfzgg, wignziit 15 vinj;;, gannu;rg fix; Qimirtions TL31~BFC rmi*ing.
It deals with the relevant affairs of life. it give: each ran the
fueling that in Shrist there is the thing he ::;‘: in? the ar3'rr
; to his ﬂoat pressing prohlex. Preaciiuj that 17 vrf q.g aésfexio
‘ is quite useless because it exerts no pressur°.

H.
u)
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The fertility of a preacher's mind wticl
logical proof is not, according to Bishop Kenneiy, a fr>e gi
heuaven, but it comes largely From hard mental exercise.

If we are to preach k0 nust study.2

If there is any substitute for just plain hard study in the pr;-
paration of sermons, it has not yet been revealed.3

 

On this point of developing mental Fertility, the Bishop con-

tkgnds that preachers have two enemies they must constantly fight: their

5"".

(3&3? laziness, and the trivial demands of people that are heaped upon

'
tﬁien.4 Standing before a congregation to preach is a minister's best

 

 

 

} Incunent, but in order to make it his best there must be "long hours of

r!
b hulrﬂ work which alone can mare 3t 3.10551ol.e.'D

C.
' Argument.--Tte logical capacity of n pr=acher is also n;5e
f

j evident in the way he arranges the mid-nee he brings together in a
‘ Sermon. In the first olace, hunt-36y suggrsts that a sermon outline or

.- L‘ - ' 'Ulrﬁ one then b” talkinv it throuvh aloud the preacher

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Cftruetioi to ;”CUQC *lejr sanguifc,‘ arrange His material in Clear

Q"\ltlines" and s eak on tonics that are "relevant to Jail“ life " he
1:“ J ’ ’
\
lﬁennedy, With Singleness of Heart, p. th.

V

‘Kennedy, His Word Through Preaching, r. Ll. 3Ihiﬂ., ;. gh-
-- ...-n..— W ‘

 

hlhid., p. bl. SIbid., p. to. 6Thiﬁ., p. as.

176
suscording to BishOp Kennedy, has a logical capacity that is "admired."l
A. preacher should strive for the ability to arrange his material so
tliat it will be "short and sharp.”2 Kennedy states that the preacher's
"Ifirst responsibility is to be understood,"3 and this means that his
ruin-artistic materials of develOpment must be arranged so that the
tliought he wishes to communicate is plain and clear.h

Most of the conventional forms of argument are recommended in
.Keannedy's theory on logical proof. Because these several forms that are
rracommended by the BishOp will be described in the next section of this
cﬂaapter, it is our plan only to list them here so that there will be
Inscognized as factors related to his theory of logical proof. They are
E13 follows: deductive reasoning, reasoning by implication, cause to
€13fect, by contrast, by analogy, by paradoxes.

To Kennedy a proper understanding and use of evidence and argu-
Ineant by a minister are essential to preaching because great ideas and
SQUiritual thoughts cannot hang in the air unsupported by these two
Eilements of logical proof.5 In order to strengthen their logical

<3érpacities, young preachers should receive training in debating early in

‘

lKennedy, While _I__'_r_r1 93; {IX Feet, p. 135.
21bid., p. 138. 3Ibid.

thid. While this point will be considered again, and more
preperly, under the constituent of "arrangement," it is also vitally
IRelated to 10gical proof in Kennedy's theory. If a preacher fails to
Ilreach in such a way that he is understood, he reveals the fact that
t”-here is something lacking in his reasoning capacity.

To organize our material does not take special gifts and it does
not demand any great intelligence. But it does demand the assump-
tion that an involved and obscure style is not so much a sign of
profundity of thought as of confusion of mind.

SKennedy, His Word Through Preaching, p. 53.

~.——-.___ a.-._ __

17?
their preparation for the rrzinistry,l f or they are to be not only dream-
ers of spiritual thoughts but architects of sermon plans and carpenters

of temples of truth.

3. Emotional Proof

In public speaking at least two "appeals" Operate: "tie one

o

appeals to the intellect while the other addresses the end tions.”" 139
first of these, as it relates to BishOp Kennedy's rhetorical theory,
has been discussed above under the topic of "logical proof"; not it is
Our purpose to study the second (emotional proof) as it relates to the
Bishop's theory. Emotional proof is thought of as being the eleztent in
:sublic address that energizes the conduct of the hearers. "emotional
proof . . . is designed to put the listeners in a frame of mind to
react favorably and conformably to the speaker's purpose."3

While we have not found any elaborate discussion of the use of
emotional appeals in the work of Bishop Kennedy, he does recognize the
fact that the age-old debate in rhetorical theory about the ethical
integrity of their use in persuasion is still being discussed and having
its influence upon the preaching of the Gospel. His awareness of this
debate is shown by the following quotation, and the position he takes on
the use of emotional appeal places him on the same side of this discus—
8ion as that held by the contemporary authorities on pel’raflfls ion in the
traditional school of rhetoric such as Robert T. Oliver, Lew Sarett,

winaton Bremblack and Williams Harvell, and Wayne Finnick.

\ _
.- ~-~--.--

11b1d.

 

2‘I'l'lonssen and sairc, §peech Criticism, p. 357.

31bid., p. 359.

 

173

It is a strange and ridiculous situation that, in the day when
every cheap and degrading procuct and cause 13 using every method
possible to influence peOple, the Christian ministry should be so
fearful of persuading men by means of an emotional appeal. We
timidly skirt around the edge of a direct aim for decisions, under
the illusion that valid choices are made only in the atmosphere of
a cold intellectualism. What nonsense: Men act when they are
emotionally stirred, and if God has given man the gift of eloquence,
lb certainly meant it to be used for winning men to Christ as well
as for selling motor cars. We are afraid to aim straight for a
verdict and as a result the vague stirrings of the spirit are kept
weak and ineffectual. The evangelist is not preaching something he
dreamed up or treated. He has been sent to say something for God
and anything less than the full power of her persuasion is an
insult to the One who sent him. Let us have done with this life-
less arguing. we ought not to assume that only the sects are
commissioned to set running the high tide of emotional power.1

Kennedy contends that if ministers have "a sense of being God's

ﬁnessengers" called to urge rebellious men and women to be reconciled to

Ckad, they “would feel that (their) job was only half begun until (they)

kuave used all (their) powers of persuasion to win men to Christ."2 This

FNDwmr of persuasion in preaching the Gospel is not an element that the

IDINeacher creates entirely himself, but it is intrinsically in the Gospel

nusssage already; and when it is discovered.and truly experienced by the

Preacher himself, he and his message unite in making an exciting and

'UUPgent appeal to his congregation.

When the Gospel is truly preached, it is intrinsically exciting}
well, let us try and get excited ourselves. . . . Let us speak of
freedom and hOpe. Let us see life in its dram? and its high
purpose. In a word, let us preach the Gospel.‘

The Bishop takes the position that ”there never was much accom-

FXLished by men with no sense of the immediate urgency."S He calls for a

\

lKennedy, Eith §inglenes§_2£ Heart, p. 76.
21bid., p. 77. ,
3Kennedy, For Preachers End Other Sinnggg, p. 32. bIbid.

5Kennedy, With Singlenessigf Heart, p. 79.

.W'.— -4~ -.-_~_- ——

l7?
seuase of "now or never" in preaching which grows out of the conviction
of? a truly dedicated preacher who "is aware of the terrible issues at
stake at this very moment."1 He laments the fact that when the church
1:3 faced with the responsibility of "mustering big spiritual guns," she
xxenmins "a nominal church" with an "empty ecclesiastical shell." His
ccnnclusion on this phase of pathos in preaching may be summed up by
swaying that unless there are the excitement and urgency in our preaching
01' the Gospel that its message calls for, the "Balm of Gilead" will not
Fuave a chance against the ”Bomb of Hiroshima."2
Along with these feelings of excitement and urgency that should
cﬁiaracterize the preaching of the Gospel, BishOp Kennedy also advocates
Cfther feelings that are appropriate and essential if the purpose for
Irreaching the Gospel is to be accomplished. They are as follows:
a. Joy:
I wonder if we ought not to be preaching a message of joy more than
we do . . . If the preacher can first experience this (joy) in his
own life and escape the contemporary temptation of self-pity, he
may proclaim a message of power which keeps peOple out of the
rough.
b. Healing optimism:
we were meant to be the bringers of good tidings to disappointed
men. He are called to offer the Balm of Gilead for sin-sick
souls.
Depth psychology seems to be pretty good stuff, but I read about a
scholar in Vienna who thought we needed some height psychology.
Seems that we can wallow around in the basement of our minds too
long, so that our wills atrOphy. What do you think of that? Maybe

preachers are called to preach the good news of life's height
possibilities as well as its depth and breadth.

111m. 211.101., p. 77.

3Kennedy, For Preachers and_9ther Sinners, p. 8.

 

 

hKennedy, With Singlcness‘gg Heart, p. 80.
5Kennedy, {gr Preachers and cher Sinners, p. 103.

c. Sympathy:
Let us pray for the language of sympathy. You listen to a man in
the pulpit and sometimes wonder if he has ever been in love, or
lost a friend, or had his heart broken. He talks like a machine,
grinding out his doctrine and setting forth his ethical prOposi—
tions. But there is nothing about the forgiveness of God or the
saving grace of Jesus Christ. He needs another tongue.

In addition to the emotions themselves, there are several basic
human desires that have been recognized and listed by rhetorical theo-
rists to which a persuasive speaker may appeal for the purpose of
motivating action. Among these it appears that BishOp Kennedy places
special emphasis upon the desire for self-preservation, for happiness,
for acceptance, to be loved and for self-worth.2

While the Bishop strongly urges preachers to employ emotional
proof in their proclamation of the Gospel, he also warns them against
the practice of SOphists who use external tricks to accomplish their
purposes. He reminds preachers that a church is the house of God and
not a theater; and that if they try to add anything to their preaching,
by way of spectacular style or insincere emotions, they turn the drama
of the Gospel into a melodrama and the resulting emotional response is
only superficial and temporary.

The effect of what has been made emotional titillating by external
tricks soon wears off, and the victim's latter state is worse than
his first. True worshi and real preaching not only moves the
person; it changes him. '

Preachers are also warned to practice control and restraint in

their personal emotional demonstrations while delivering sermons: "when

 

lIbid., p. 16.

2Kennedy, With §ingleness 3; Heart, p. 81.

 

3Kennedy, Epr Preachers and Other Sinners, ,. 32.

the Gospel is truly preachec it is intrinsically exciting," cut this
should not throw a preacher out of emotional control. He should never
Screech or screen as if his message "were something to force upon peo-
ple with sheer lung power."2 In Kennedy's theory this is one of the
most ineffective ways of preaching.

While there is room for a decent, healthy enthusiasm, Speech on a
constant high pitch is one of the most tiring thinys in the world,

and consequently one of the most ineffective ways 5f speaking. . . .

People are not convinced by the preacher's getting all worked up

and being emphatic by way of increased volume, . . . There is no-

thing more distressi g than to see a speaker or singer getting

m re excited than his audience.“

Arrangement
The second canon of rhetoric in the classical tradition is

"disposition," or "arrangement." This canon is closely associated with
"invention;" in fact, they cannot be thought of as two separate func-
tions in speech-making, but two parts +.at overlap and help each other
in originating and organizing the thoughts that make up a speech.
Cicero conceived of this canon as consisting of the speaker's duty ”to
dispose and arrange his matter, not only in a certain order, but with a
sort of power and judgment."h It is the process by which a speaker
selects from his collected materials of development the particular items
and ideas he chooses to use in a given speech and the orderly arranging
of this selected material into the proper parts of an address. The

contemporary understanding of the concept of "disposition” as given by

 

llbido

2Kennedy, His Word Through Preaching, p. 70.

 

31bid.

hCicero, ES Oratore, Bohn Edition, p. 178.

132

Thonssen and Baird is quite similar to the traditicnal concept: "Dis-
position covers the concept of arrangement, of orderly planning and
movement of the whole idea."1

The term used most frequently today is "arrangement," and this
term will be used in this study of Bishop Kennedy's rhetorical theory.
on this part of rhetoric the BishOp has some strong convictions that
are definitely'expressed in his theory and forcefully demonstrated in
his practice. Our examination of his theory has revealed the following
points of emphasis on the canon of arrangement.

3

Importance of Arrangement.--The first responsibility of a

 

 

preacher, according to Bishop Kennedy, is to be understood,2 and the
reason he giVes for so many preachers not being understood is their
failure to organize their material so that it is at once plain and
clear.
The peOple leave with a vague sense of something religious having
been said, but the points Which give a subject distinctness are
either hepelessl smudged and muddled or they were never there in
the first place.

The Bishop holds that more sermons "crack up on he hidden reef
of inadequate organization than on any other rock,"h and that this un-
fortunate outcome of so much of sacred public address could be avoided
if preachers would keep in mind that sermons are extended discourses,
usually on abstract spiritual subjects, and that this type of oral con-

munioation must have a skeleton.5

1Thonssen and Baird, §peech Criticism, p. 79.

 

26erald H. Kennedy, 1.31133 £33; 92 L: Feet, p. 138.

3Ib1d.

 

1. V7 ‘; v-s o (I
1‘Kennedv, dis more Through trenching, p. h8. )Ibid.

 

\i)

Type of Arrangement.--The key word in Eenncdy's theory on the

 

type of arrangement to be used in the proclamation of the gospel is

"simplicity."1 He states that an involved and obscure arrangement of

4

materials is not so much a sign of profundity of thought on the preach-

.J

.-

er's part as of confusion of mind.2 "The austere simplicity which is

demanded of every artist is demanded of the preacher."3

 

Unitv in Arrangement.--Not only does art demand simplicity, but
...—J- —- ‘
it also demands unity,h and it is the preacher's duty to work on the
selection and arrangement of the materials he plans to use in a given
sermon until it all focuses on "one single idea and develops one
5'
thought. "-
The great importance of the mechanical working out of an outline
is due to the necessity of unity in the finished sermon, and
without the first we cannot have the second.0
BishOp Kennedy holds that unity in the arrangement of a sermon
has not been achieved until the preacher can state in one sentence what
the theme of his sermon is to be.
The preacher, therefore, should be able to state in one sentence
what the theme of his sermon is to be. It may be added that the
sentence should be comparatively short without too many clauses.

This simple test will help any of us to determine whether we
have attained this fundamental demand of every art.

 

imagination in Arrangement.--Kennedy warns against a certain

professionalism in the ministry that dulls the vision and results in

1113162., pp. 2.18, 50.
2Kennedy, While 23: 22 1" Feet, p. 138.
3Kennedy, gig Nerd Through Preachinr, p. 5h.

thid. 51bid., p. 55.

 

6Ibid., p. 5h. 7Ibid.

 

t.

A

”Spiritual paralysis and a hardening of the ar ter‘i es e1 tie imagina-
tion."1 When this disease settles down on a minister's mine, he becomes
fixed in long-established practices in sermon organization and biased

in his belief at "whatever is, is right." To avoid this rut of dull-

ﬂ

ness and sameness ministers are ursed to strive for freshness or vision
and variations in sermon structure. They are assured that variations
are infinite and tm tthey should seek wit h an alert imaginat.ion until
they have found a structural outline that fits the particular subject
they are developing.2
Here are a few sim.ple example es of sermon outlines suggested by

Kennedy:

1. It Is True Because.--In this arrangement an affirmation

 

is stated and then the sermon outline consists of a
series of supporting facts.

2. Implications.-lk re a significant statement from the Bible

 

is set forth and the ques Mi on is asked "What does this
mean?" The body of the message then is a develoyment
of a great insight in o trle meaning from the script1u al
passage.

3. Question and Answer.--Ask a question that has broad in-

 

terest and concern, and the sermon outline consists of
the answers we propose as answers to it.

h. Negative-Positive.--Discuss what a text does not mean,

 

then develOp its true meaning.

 

lKennedy,‘§reachers and Other Sinners, p. 91.

2Kennedy, His Nerd Ehrough Preachin , p. 52.

135
pl + a V ‘ o
5. Contrast. --Lissus3 tne results unen tne wrong way 13
taken and then contrast the resul s when one goes in
the right way.
6. Analogy.--In this t re of arrangement a minister tries to
explain or impress some spiritual lesson or a‘ostr:ct

meaning bf? mwingi its similarity to something else

{‘4

that is concrete or more familiar. This is a process
of pointing out likenesses and agreements between two
ideas or objects, etc. The BishOp warns that this is
a difficult outline to follow and should be ”used

,1

sparingly.‘

~ - 1 ,.ﬁ_, ,:.‘, ’:_ '1‘ ,. .1‘
araooz;3. --'This arrangonvnt de-g tit. ﬁibliCil tzatna

 

Fame -1: c ., ': : ow
that are htat;h ln sugar- nt cont olct ens. DONG

i”)
ii"

~ - w n a - - n

GK“np es 0; 0p:ics tnat nignt be prese1acg in this Lorm
’-: . ‘- . . h 0" O ‘. _O ... q -: '0 .‘ ‘ '

are "dinning losers," ”OFtLﬁlSth HCQSLHlStJ’Y anc

"Courageous cows LFdS. BishOp Kennedy's book The Lion

 

‘

coxcs of the arri'tion faith, and he srggests that this
met‘1t‘ of arrangement is an effective way to present
truth so that it v’il‘L 1:1”r'1uter‘st anc.~ stimulate
thought.

8. Cable3.--A sermon built Lfttr this pattern is like a V1ro
ea'le, many small 1 e3 woven together t make a strong
cable. The clan is to t&ﬂg several mill, ordinary

a ' ... 1’1 . r: ;-- 3 - r .' AvA J- M ‘ - A_ ~ a ‘-
exp3r1ences 01" 7668.: ctﬂC weave +£1qu cOL-ﬁ't’lvﬁl 3.11 silk: 8

way that they support a profound truth.

h... -

1Kennedg, His Word Through Preaching, p. 5;.

 

.QEQQE in arrangement.--Bish0p Kennedy not only insists that tme
materials of cevelOpment he organized and brought together under tne
several points or arguments necessary for presenting the message, but
that these several points or arguments receive careful logical order so
that they will help and not hinder the persuasive power of the message.
On this point the bishop quotes Demosthenes: "Persuasion is as depend-
ent upon the order of the arguments as upon the arguments themselves.1
The preacher is advised to work over his materials, arranging and re-
arranging them, as all great artists do, until he has found the right
order of arguments for any particular subject he is studying. This pro-
cess not only helps the minister to grasp the points in his own mind
because of their logical sequence, but also it "is the greatest help to

2 because they can tell where the preacher has been

the congregation,"
in his thinking and where he is going, and since they can follow him
better while he is delivering his sermon, they will retain more of it in
their minds when they leave the sanctuary. The following general sug-
gestions are presented:
1. Lon't develop too many ideas or points in your argument.
"Three or four precise things we intend to say" is
better than a large number.3
2. "From the general to the particular is usually the best
order of points."’4
3. "If the sermon text has a natural division of ideas built

into it, the sermon structure should follow these

divisions.S

4‘_4 ‘.‘__-_A

lIbid., p. h9. 2Ibid. 3Ibid., p. 50.
thid. 51bid., p. h9.

137

h. The points in a sermon should climb to a climax so that

the highest and most profound point comes at the end.1

”Fhe Sermon must end on a note of triumph."2

Woe to the preacher who strikes twelve at the be-
ginning. A sermon must move toward a climax which
must come at the end of the sermon. That is the
place where the whole burden of the message comes
into the sharpest focus in each man's life.

5. It is better to step when the people want more than a

little less.h

Introduction and Conclusion.--Much that has been presented so

 

far in this section deals with arrangement as it pertains to the body
of a discourse. Now it will be our plan to present some of BishOp
Kennedy's thoughts on the introduction and conclusion of a sermon.

l. Introduction.--The importance Kennedy attaches to the

 

introduction of a sermon is clearly revealed in his

statement,
what happens in the first minute is of greatest
consequence for good or ill. Once lost, a congrega-
tion is as difficult to bring back into the corral
of your attention as a wild steer. On the other
hand, once they are safely corralledp the competent
preacher need never let them escape.)
His concept of the purpose of an introduction is "to get
our people to want to hear what we have to say"6; and
while he realizes that the elements of a "magnetic per—

sonality" have a great deal to do with filling the mind

of a listener with expectation, he feels that there are

M A-

llbid., p. 53. 2Ibid., p. 61. 3Ibid., p. 58.

M

thid., p. 7b. 51bid., p. 58. 61bid.

13$
some simple principles that can be easily grasped and
practiced by any preacher who has a desire to improve
his method of public address:

a. Get into the subject with directness and speed.1 The
precious moments are too precious to waste so don't
spend time wading in, just dive in over your head
at once.2

b. The introduction should be precise and picturesque.

It takes concrete and live expressions to strike
fire.3
c. Keep the introduction brief. "Give a hint as to the

direction we are taking, the importance of the

theme, or the reason for considering this tOpic at
wmpuﬁwhrﬁmﬂh

d. Vary the forms of introduction from time to time.
Examples of good introductions suggested by the
Bishop include such items as a dramatic story, a
poem, a personal experience or an historic event.
However, he warns that the over-use of one's
favorite introduction will cause it to lose its
cutting edge.5

e. Be careful not to make the introduction so unusual
and striking that it will make the sermon go up like

a rocket during the first three minutes and then

lIbid. 21bido’ p. 590
31bid. . , h1bid., p. 60.

51bid.

lIbid.

31bid.

189

spend the next twenty-seven minutes dully drifting
back down to the ground.

f. The introduction should always have a dramatic
quality, but never should it be theatrical. This
calls for genuine and earnest concern, but not

. . . . . 9
elocution or artificial acting.”

Conclusion.--Bish0p Kennedy holds many of the same

 

opinions about the conclusion of a sermon as he does
about the introduction. It should be direct, concrete,
and brief.3

a. It should be thoroughly prepared; the concluding
words are so important that they ought to be care-
fully prepared and.memorized.h This method tells a
man how to step and when to stop.

b. Do not bring new material into the conclusion. The
purpose of the conclusion is to point up the burden
of the message that was presented in the body of

its structure.5

c. The appeal of the conclusion shoulu be broad enough
to take in the whole sermon, not just the last

point.6

d. The sermon must end on a note of triumph. Usually

this triumphant note can best be sounded by showing

, p. 61. thido

5ibid., p. 62. 6Ibid.

 

190
how the spiritual principle stressed in the sermon
has or can work out in a life situation.1

e. When the speaker indicates that the end is in sight,
and Bishop Kennedy thinks that there is merit in
warning the congregation when the end is near, he
should not take more than a minute or two to get

there.2

f. A sermon should end with a short prayer. This is not
a conclusion nor a recapitulation of the main points
of the sermon, but a quiet moment to give the Holy

Spirit time to work his miracle with the poor,

stumbling words the preacher has spoken.3

Style

Style is the constituent of rhetoric which is related to the
way in which speakers clothe their thoughts and ideas with language.
Cicero's definition, which conceived of style as a speaker's activity
in "clothing and decking his thoughts with language,"14 is still held to
be an adequate definition; and it is in this frame of reference that we
enter into the study of style in our investigation of Bishop Kennedy's
rhetorical theory.

Style, like the other constituents of rhetoric, cannot be iso~
lated as a separate and distinct element in speech-making, for it also

overlaps some of the other elements. This is especially true of the

lIbid., p. 61. 21bid.

31bid., p. 62.

 

hCicero,§g Oratore, p. 178.

191
relationship between style and the artistic elements of invention. In
fact, style appears to be the resultant quality in communication that is
produced when language and personality are combined in either a written

1

or oral form; and it is important because it conditions the mind of

the bearer and opens it to the thoughts and ideas developed in the
communication.2

It is readily seen in the works of Dr. Kennedy that he is in
harmony with this concept of rhetorical theory that the style of a given
speaker is the resultant product of the words he uses to convey his
thoughts and his own personality.3 The rules of language "become" the
foundation and supports for the truth which shines out of a man's own
heart, and the result is the preacher's style."h

The three fundamental constituents of style are choice of words,
composition of sentences, and embellishment of thought,3 these con-
stituents having as their objective two qualities which characterize
ffective style: clearness and impressiveness.6 Our analysis of
Kennedy's theory on style will be arranged under these three
constituents.

Choice gf‘ﬂgrg§.--Rhetorical theory generally holds that the
first requirement in achieving an effective style is that the words em-

ployed by the speaker to convey his thoughts to his hearers be correct,

1Thonssen and Baird, §peech Criticism, p. h06.

 

21bid., p. h3o.

3Kennedy, His Nerd Through Preaching, p. 7b.

 

thid., p. 75.
5Thonssen and Baird, gp.‘git., p. hlé.
6Ibid., p. hBO.

192
clear, and appropriate. In our study of dishOp Kennedy's theory of
public address we have found positive and clear support for this
principle. His strong convictions regarding the importance of the words
a public speaker selects and uses in conveying his thought are shown in
the following quotations:

Of one thing we can be sure, and that is that the preacher who is
careless in his speech will never wield great power in his preach-
ing. werds are the weapons of our warfare and we must keep them
sharp.l
we should be known as men who speak with real love for words be-
cause we have learned that words carry within themselves the power
to create and the power to destroy.2
Kennedy offers several suggestions to preachers who would make
their words, the weapons of their warfare, sharp. He suggests that a
good place at which to start is in ordinary conversation, for the man
who is sloven and dull in ordinary speech "makes it that much more
difficult to speak with dignity in the pulpit."3
In order to enlarge a minister's vocabulary and to insure a more
effective use of words, Kennedy suggests that he would adopt some
mechanical means of word study.h This will require hard work and dili-
gent discipline, but "the long hours of labor and the habits of careful
speech will enable us to speak with plainness and nobility when the
hurry of the Spirit's urgency is upon us."5 It is in this type of self-
discipline and study that a preacher develOps "a sense of the need for

the right word" and will search for it as if it were a diamond.

The words used in proclaiming the Gospel must be plain, vital,

and in a tongue that is easily comprehended by the hearers. On this

 

1Kennedy, gig Nerd Through Preaching, p. 81.
2Ibid. 3Ibid.

 

 

thid, 51b1d., p. 78.

193
point Kennedy urges preachers to follow the example of St. Taul, who
wrote "I had rather speak five words with my understanding, that I
might instruct others also, than ten thousand words in a tongue."
Kennedy holds that preachers are speaking in tongues that are incompre-
hensible and out of place in the church when they employ words that are
so academic and theological that only the Ph.D.'s in the congregation
can follow their thoughts. Such words he characterizes as being life-
less, dull, and abstract, and possessing power only to kill the interest
in the Gospel held by most of the people in the congregation, because
such words have "paralysis in their muscles and leukemia in their
blood."2 Carrying this thought on a little further, he declares that
this style of abstract, the010gical speech is "fit for no habitation
save a cemetery" and that "any man who gets in a theological ivory tower
is doomed ultimately to talk like a walking ghost."3 Kennedy contends
that it is in the market place, the home, the ball park and in the shop
that preachers must learn a language that is alive and meaningful to the
mass of people}1

In his strong admonition that ministers should use words that
are simple and plain and that they should speak in the language of the
common people, Kennedy, it should be pointed out, is not suggesting that
they use language that is inappropriate or of ill-repute. Instead of
"using the language of the gutter in order to be popular," the preacher
can.render a valuable service in his community by "keeping the English

"5

language up to par. "People want to hear good English in the pulpit."6

 

1Ibid., p. 63, quoting I Cor. 1h:19.
2Kennedy, While L'm _qn_ 341 Feet, p. 23. 3Ibid., p. 21;. 14mm.
SKennedy, ﬂiﬁ Werd Through Preaching, p. 80. 6Ibid.

1%

On the question as to whether or not it is proper to use slang
in the pulpit, Kennedy takes the position that there may be a few times
when a slang expression may be used deliberately; but the general rule
is "Don't use it." "When slang becomes the usual form of speech by the
preacher, it is an abomination unto God and man."1

Because sermons are usually preached for persuasive purposes, to
call peeple to action, the preacher must "use words that live and strike

n2

fire in our imaginations. General terms are to be avoided as far as

possible, because they have no power to paint pictures, but in their
3

place use active verbs and precise nouns.

Composition.2£ Sentences.--In our investigation of Dr. Kennedy's

 

works we have not found any elaborate theory of the composition of sen-
tences and paragraphs; however, from what he does say it can safely be
deduced that he holds the same general theory about sentence structure
as that concerning word choice: namely, that sentences should be simple,
clear, and straight-forward. Whether it is by word or by sentence, the
responsibility rests upon the preacher to give the Gospel trumpet a
clear call for God.)4
He urges preachers to consider such points as the following in

the construction of their sentences.

‘Pirectness.--”Iet us try to say what we have to say with the

 

directness of a stone falling to the ground."5

Simplicity.--"The preacher ought to speak to the humblest in his

 

congregation, for if he speaks so that such a one will listen, he need

not be afraid of holding the attention of the more sophisticated."6

 

lIbid. 21bid., p. 78. 3Ibid., p. 79.

3Ibid. thid. 5mm, 1). 69.

193

Straight-forward English.-—"The specialist may fall back on a

 

jargon . . . but the preacher speaks to all men anc only when he is

ready to express his thoughts in simple, straight-forwarf English is he

ready to speak."1

Economy.--"It will help if the sermon has great thoughts clothed
in a lean and lucid style."2 By this eXpression Kennedy means that a
sentence becomes perfect not by adding parts to it, but by removing
parts until there is nothing else that can be removed and still the
thought of the sentence be retained. Tb strip a sentence of unnecessary
verbiage is a task that demands courage, "but the preacher will not go
very far toward mastering his art without it."3
The following bit of verse is quoted by Kennedy to express his
conviction on economy of style in the spoken word as well as in the
written:
The written word
Should be clean as bone,
Clear as light,
Firm as stone.
Pwo words are npt

As good as one.u

_§mbelljshment pf Thought.--The function of this constituent of

 

style is to add luster to the speech, to adorn and elevate the thoughts
so that they will be more impressive, more pleasant, and thus probably
more acceptable to the hearer. In studying this constituent, it is

customary to give consideration to tropes and figures and how they are

employed by a speaker; but in Bishop Kennedy’s works it does not appear

11bid., p. 76.
2Kennedy, For Preachers and Other dinnegp, p. 108.

3kennedy, His word Through Preaching, p. 57. 11Ibid., p. 77.

that these terms are discussed. Both in theor‘.r and ractice he ives
. P 8

‘

strong 3‘1 'grc1t to the preposition tin-L a preacher's thoughts about God
and the Gospel should have luster and be elevated, but he takes a (5111
View of an ornate and decorativ ve stjle that mi qht dull the edg of the
truth being presented. In oozmmztion with his theory on na+ ura L'elncss
and simplicity in style he gives the following; caution:

is

All of blis, f course, 3113.31:- simplicity. The merely decorative
is distracting; it confu See the issue and culls the edge of due
message

Just as the Greek of the New ’i‘estzt ent is the Greek of the coxnron
man, so the speech of the preacher is golden when it is the speech
of the common man, direct, simple, undecorated.‘
Dr. Kennedy condemns the high-s ounding, over-eloquent style by
3311111: it "ridiculous"; then he adds,
All of this is like being in a hot house filled with the sin kly
Odor of decaying flowers. The plain sgeech of our religion is
11 he ate 10:11 r on a hill at dawn with the wind in your face.
Another feature of embellishment that receives a warning from
K o o a o o o ‘
emlecly is the too-frequent use of descriptive acJectives, whim have
t . .
he effect of weavg 1:3. 1' the whole e fe ct of the 'r-ie.~‘;:~.a3;e.

O

T00 many of us hesitate to call a spade a spade if ue can find a
dozen words,m most of them long ones, with which we may describe
it. he sound of our own voice and the charm of a long stream
01‘ words are the siren calls «xiich land us on rockswl
(\n 1 o v v' ~ I \
the use of acgectives riotuac'sy agrees w1tn hark TWain, who 31016 of
lit? . . p. , 1 . . . .
bhtl‘ung and thmucer as uoc's adjectives WﬂlCh He uses only at inter-
Va .
13 so that they always com mand attention.“

In this discussion of Bishop Kennedy's warnings conceruirg the

embellis s‘rment of thou;1 g,ht one will observe that he is constantly
\ —~--

1Ibid., p. 56. agggg., p. 69. 31bid., p. 77.

“Ride, p. 790 sIbid.

*0
gm!-

Y‘11Cv‘111figures of .pee‘r 9.211. impressive imagery in the quotations
user} to present his thoughts. It seems evident that the features in
the eitbc 11531111313 of thought to which the Bishop is ohjec ting are rot
the Irope. 1‘ uses of trope es, 1” {Lure-s, descriptive adjectives , and any
other artistic touch that would adorn ano elevate truth, but those.
features which r-"erelj,r call attention to the. speaker's "beautiful style”
and dull and confuse the beauty of the truth being presented. i'Cem'1ec‘y's

theory condemns theatrical embellishments, but strongly supports and

illustrates the. traratic.

One of the purposes for embellishnent of thought is to. 2:11:1313 12's-
tenirgg to a discourse more pleasing, and on this point BishOp Kennedy
takes a positive vie.-:.

*5 may be objected that this (entertaining; of lis ,r-ners) has nothing
to do wi 31 p1 cachinb sin1.e we are not entertainers. Yet the princi-
ple is applicable to us, for we are propaganoists for the 1061301 am:

We must be skilled enough to make listening to the. sermon a pleasant
e :Qxerience .3

Another function of good style is to condition the wind of the
hearer and tor Open it to the though .~5 of the speaker. Kem1ec‘y smiports
this ftmction in these words, "We will do well tc feel that our words
muSt be spoken with all the gracefulness and, effectiveness we can
learn- "2

To srmrarize BishOp Kennedy's theory on style, it appears justi-
fiat-16 to say that, while he c‘oes not present a detailed study of all of
the elements of style as would be expected by a T16 t0 1‘01 181‘ dﬂ 01‘ a gram—
mal‘ian what he does present in his theory and demonstrates in his prac-

3

ti 0 1 s 0 0
CG is in harmony With the best t::6. 01y an1 practice in contemporary

\ -
lIbido, p. 6g. 21bido, I“. 6h.

1:36
public address. This gives him the righ t. to be looked upon as "one cf
nerica's foremost livix‘xgj stylists," in ”0th the theoryr and practice of‘

corr‘munication.

Memory and Delivery

Two canons, or constituents, of rhetoric are given consideration
tOge ther in this section of Chapter VI. The present investigator is
aware. of the fact that "memory"--both "thcnight memory" and "word I'IBI‘;C>I‘}'"
--is not ordinarily listed or given significant treatment today when
the constituents of speech are set for ,h and studied. In the classical
rhetorical theory "memory” was listed as the fourth canon of rhetoric,
and it received comprehensive treatment in the works of several Roman
rhetoricians; but from the eighteenth century on down to the present
time, this constituent has received very insignificant treatzrent in
rhe torical literature except in Lionel Crocirer's boo}: Butlic §peaking

4' . . , . .
:25 College Stucents, x-Jhere he devotes an entire cnapter to this topic--

 

II , . ‘ -
The hemory 1n bpsecn."2

As a canon of speech, "memory" was the ten". used by the AOI’IEm

‘1 0 9 l .‘
I"‘etOricmns to ervhrace the speaker‘s mastery of all the mr-at=rials 01

5

his Speech-~both thoughts and 1-r.res--in orﬁerly sequence in his mind for

l‘ - u 1 o o o o o o .
vral celivery. Perhaps tne modern rhetoriCians are Justified in letting

" ~‘ 0 u u . o
"‘emOry" as a distinct constituent of public speaking deep into the

background, since it is held 5y them that "manor-y" oer se is a part of

H 1 . . . . .
C45311very," but this investigator has chosen to list "memory"-..
\

lTime, may 3, 196b, p. 7h.
2'l‘honssen and Baird, 22. cit., p. 30.

espms-c ia.lly "thought memery"-~in this study in a way that will give it
speuziial.prominence because of the unique position it occupies in Dr.
Kennedy's theory and practice. In his 300 he discusses at some length
the: euivantages of preaching without notes, and as a teacher of homilet-
ics he advocated. it. While he did not insist that every student should
Eflékaervcr to preset wit- out notes, he strongly urged this type of de-
liiﬁfexry as the best for the Christian pulpit.l "Memory" is also one Of
tJ1e> strong characteristics of Kennedy' 3 preaching, and it cannot be
jcgruired or passed over lightly in a study of his works. [he Bishop's
general practice is to speak without notes or paper of any kind before
liizn.

His theorya nd method of preaching without notes are based on

the following; concepts and principles:

0

1. This method demands more phv31cal, mental, and spiritual

ClSCipline t‘ an just res (in: the message.“ He spea‘:s of the nece581ty
of fasting and supnlica tion as Ieans of preparation for his type of

Dre aching.

It is a realization tint, if you do not rear“ the prayers or the
sermon, you will have to workh arder on then tran if you did. If
you are going to depart from the text, then prepare ycurself
fasting and su :‘gnlication. Free worship is not sloppy worship,
and dignity is always the mark of Giristians who have gathered to

worship God.
2. The secret of success in this Ir‘ethod Cf“ delivery is to $18310
Supt“? t? at the message has a clear, well-organized 01tline.L The content

of: the sermon should be limited to three or four rain points, which
X.

lAppendix IV, I). ’40
2Kennedy, For Preachers and Other Sinners, p. ht.
3Ibid.

hAppendix IV, p. L.

2 ( TC)

arrange} so that they lead eerily and natural y from one point

should be

’ . L
1

outline until it fits the subgee ,;

,_ ‘
F‘thfe S

into the next.1 WOT}: on the
I - u o o . ~ 0 2
1t. acequate, but do not overoo it with too many cetalls.

21+ it will help the memory if the.

'4 Insist on unity of thong...”

/.

Sh- eker hos trimmed his nessage down until he has only one great ioea

. JA'V

& . . . .
90 present which he can state in one clear purpose sentence tnat epito-

3112.65 the. theme of the nessage.3 Unnecessary verbiage onlyr makes the

message harder to remember either 12y the: speaker or by the audience.)1

1;. Memorize the outline and the chief points of the message.

If one follons this method of delivery, it may be necessary only for

him to write out the outline of the message and then talk through it
Several times, using some of the sane, exact words each time, but not

trying to memorize a written or visualized manuscript. Let the outline

be come a skeleton for the message; and then, as one talks, let him
Cncose from his well-cultivated and adequately-developed style of

natural speech the words and sentences that are DEOOCd to pu flesh on

+ . ‘ ~
vhe bones aad acd beauty to the oor:_'~,7.S

5. Keep the outline as y ur master while d;liverinz the
{I

"193 Kennedy war-2'13 here not to depart from the memorized outline.

saga.
If One is in danger of falling a prey to the careless habit of wandering
around. while speaking, he had better follow the me thee. of reading his
Set'Ynons.6

' preparation of the sermon

6. Follow the method of spreading the

Out, on- saveral drys rather than launching it all up on one day.

 

 

\_
*I’enhedy, His Vorci ’I‘hrcugh Preaching, p. 50. 21bid.
31bid. ' thid., p. 56.

511316., :1. HS. 6Ib1d.

Kennedy feels that if a ran has made fess intellectual and spirituz'a;
Preparation f )1" FT?30}35~313, OVGI‘ a peri loo of several j'e ars, it sheila”. not
take: hi: much over four hours time to prepare a given sermon, Th5 :3 pre—

4

paration could start on Wednesday morning, when he sTioulh spend an hour

01‘ so writing down the points of the outline on a sheet of} paper and

Cu

in icating t1-e main thoughts to be built around each point. After this
is accomplished, lay the material aside until Thursday morning and then
talk the entire message through and rearrange the material as necessary.
This work should take about an hour. Repeat the process again 0:: :xricey
and Saturday mornings, becoming more free from the paper outline each
time and fastenii g the poin ts of it in nine along with certain words and
exoressions each time thi ough it. On Sunr’: r mmnfu‘rr ,3, go over parts of
.the message as felt moor arr5 and then "go into the pulpit with your

uﬂde rstandi‘ig full of light and your hear t full of God, and His Spirit

“ill help yo‘t ."1

LBJ—iVerv
This constituent of rhetoric, which includes the vocal utterrnce
and bodily action em;:~loye«-. by a shaker in c rmmicating his though ts+
his auditory, has received? great deal of attention in Ken nedy's works.
L’r. Kennedy illus trated re: inportanr ‘. f delivery by the use of
a Converse i201 which tool (01828 between a preacher and his term"? ball

.

playing brother. The :iea Ker ask why, after he had spent four years

V

in college and three years in St...~'11?l'lfil‘y, m. received on? y ’5900 salary each
‘. . . .. . , . . .' ~-
Jear, whereas his brother With little eoucation received $10,000. The

ball playing brother replied, "It is all in the delivery."2 Evidently

\

libid. 21bid., p. 63’.

 

the hep fecl s thrit "the 3900 a year preaching" does not tr"? much
When it comes to delivery; "Often our sermons are synonyms of dullness,
boredom, and monotony."

He stresses the point that in this day of high education, rich
culture, and exciting entertainment, competition for people's ears and
minds is terrific and that there are so many siren voices callinv con-

gations away from the pulpit that pr aching must b“ 0i highest

SA

duality, esmgc1ally in delivergr, or else the man behind tne sacred desk
will be passed by with impatience.
we must not make our great calling a matter of competition, but we
will do "ell. to feel that our word must be spoken with all the
gracefulness and cite—ctivent—ss we can learn.-

Dr. Kennedy does not hesitate to press the point that sermons
need to have the quality of entertainment if th y ale to hold tte atten~
tion of pcoyle today and-~05 supreme importance-—accomplish their
purpose. On this point he refers to an article by Bernard Sobel enti—
tled "PrOpaganda and the Play," where the thought is presented that
"plays with a purpose don' t succeed unless tr ey are entertaining. For
representative playgoers want to be amused: and when they are not

"3 Kennedy holds that

amused they walk out and tell others to stay away.
the same principle must be recognized by preachers, for they are "propa-
gandists of the Gospel," and when they speak, they must be skilled

»
enough to make listening to their sermons "a pleasant experience."4

The manner of deliveryi 13 to the sermon what power and control are to

 

 

. -..:

1Kennedy, 2or Preachers and Other Sinners, p. 8b.

...--

l...

Kenned5r, His werd Through Preaching, p. 6h.

 

335m.

 

1‘I'bid. , p. 65.

F.’ . _.’..L . .... \ t. . J. _ 4‘ —L‘..- - - —.'x “"11 l. l .1
the b9~1lo 'HC’ 031).; '30 160337. HQV 1C) 7: " LX: 5'30 Ll’ldt I't’UIJlx' till. bx’ V3131.

o o . ,J.
to l;Lsten, in fact unable not to listen.“

c1-

misnop Kennedy is no of the Opinion that every would-be-preach-
er (man be trained to be a master in the pulpit. While he believes that
it i4; necessary to be born.with some talents in this direction in order
to Iweach the level of a master, he does maintain that any man can learn
h.¥7 to become worth listening to in a pulpit, if he will study and work
unt:il.he learns the following funcamentals:

1. How to organize his sermon.
c. How to use his voice correctly.
3. How to be content with simple gestures which are natural

an d (ii

In analyzina BishOp Ln

0 y's theory and practice in relation-
ﬁﬁiz)tn the constituent of ”delivery" in preachi.g, this investigator
has; discovered the following basic principles:

1. "Do not try to use the methods of old-fashioned oratory."3
rThe reference here is to pompous speech with mechanical gestures and
artificial effects, spoken with a "hollow, sepulchrel tone." These

1“

rhetorical ornaments went out with the bustles. westures, to be effec-

tive, must be the exp: ssion of emotions already being felt and "methods

h

01 delivery must be the servant of the message."h

ne underlying foundations of effective 5 eech.we should study and

learn. But af*:r that has been done, it is best to let Go] and
nature take their uninterrupted course in making us instruments
for the speaking o? the'Word. Anything else becomes artificial,

unreal, a. d always a littl silly.)

llbid. 21mm, 9. 66.

 

31§Uid. thia.’ If). 67.

H.
)lbid.

2. "let sinnlicitv be the guide in delivery as well 3-

mieuit.”l Her; toe bishop has in mine thit the greacher shuult employ
he r1: ﬁlMUIGl nonvorsstiousl tone in the deliVery of his sermon. 3%
§mnilxisnek to avoid a tight fornality and bring in a.n el‘rtnt of "hang-
ing :Loose" which adds a brasth of fresh morning air to a discourse
chirﬂi oth:rIise might induce restful sleep. The preacher should_vork
harci on his habits of soeech until he has develooed a smooth-flowinw
L L w,
Guinnersationsl tone that can be eninstcd as the occasion of sgesking
Wwf’ll’ witate, but he should avoid becoming "over-smooth” vhioh gives
the 11ndesir3hle eff‘eet ot memorization and the "veneer of hard,
rmmﬂiarical perfection."
The stilted and artificial sqylc of Speech is like an over,rowded
room, fill3d with ornate furnitur3 and ar tificial Jain To go
irto such a room is e stifling expe ience, whic319ives, even to
the psychologically healthy, 3 sense of claus3sosuoe1 What a

relief to get out of such a place and breathe the .fresh air of
the night and look st the light of the stars.

3. There is need for control and restraint.h3 Whilet :15 pro—
clauiation of the "Good News" must make room for a decent, healthy en-
'Unisiasm, its noble truths will not be enhunced by a constant,
highppitched screeching and shouting voice. "There is no iiing'more
distressing than to see a speaxer or a sin? 3er getting more excites than
his au ience."S These words of caution, however, must not be understood
to mean that Bishop Km mnedy frowns upon shouts of joy in preaching.

we shall learn how to say it, when we believe it is true. When we

note what Communists can do with their poor, one-sided, sentimcn+ al
drivel, we ought to be ashamed of ourselves at the way we have used
the greatest news the world eVer nearC. We ought to sh ut For joy

that in such a day as t is we are Christian evangelists.

 

lIbid. 2Ibid., p. 68. 3Ibid.
thid., p. 70. SIbid.

6Kennedy, With Singleness 0f Fennt, p. 82.

 

' 75". ,y‘rw ‘ v o ‘l ‘ g. \ . 1 ‘.3- .‘W ‘\ I‘L‘," . , \: . . ~ " L\ -‘ _ v. ‘ an
l'he sit [up blélﬂ‘zallZ-fs his tnouryus; m; , .18 I“: granule «yr c mart 3.1.3 t... s

.q 17rcacher c"Innot fcnc, his message uyon the pCOple with sheer lung

\l/

I‘O‘t-TCI‘.
H‘ H? W ' ‘ ‘ ' ' ' ‘ ~
b. Beware of sarcasm. ‘ kHlS harsn or CCTlSlVO attatuce may
t3= wised effectively on rare occasions, hrt most people dislike its ure

:ir1 the pulpit, be euse they thin‘ that the preacher is ”taking an un-

r advantage when he relies on sarcasm.”3

H»

F).

.21

Do

5. "The sermon needs variety."h Any manner of delivwry becoufs

‘

't sons if it is maintained too long. Some thougzts need a ringing

: Jo
H
L;

A

rcxice and rapid pace, and some need to be spoken quietly and slowly.
-9 “siiety of moods shoulc be used, including a hit of thoughtful laugh-
t£ar, a.good sense of humor, and a splash of personal sparkle.
1
6. DevelOp correct speaking habits.' Included in this prinzi-
91‘: are:

a. Work for careful enttzietion.

sal tones and harsh qualities.

LU

b. ivo l n
c Think the tones up into t“e hcsc
d. learn how to relax the muscles of the throat
e. practice preper hresthix; exercises for speech
improvement
"Wye Bishop makes three practical suggestions whereby a minister may in-
Drove his (ii-:livery in harmony with this category:

a. Vse a recording chhine and listen criticalle to his

own voice .

Preaching, p. 73.

1~h
A—

2D>id. 3Ibid.

lKennedy, His Word Thr01

 

[$311.12. DEL-91's" p. 71.

f
7) Or.)

\—

b. Read good books on the art of public speaking.

~ - r " ‘ f‘ I ‘ ‘ r5"! ‘. r‘ W . '5 H ‘r " r ‘F
c. Seek out a good speech tca,ner CdeleDS. -iJ an} tdhe

a few lesson. or a class.

U!

7. Maintain adsquatc volume.l P€Mo e are annoyed when they

“ " 1A. 1., r“ (‘5 .— 51'r" - '\ Q
19:43 to st: Wei to Dot all 01 a s-ieal :r's wozfs. A speaker sheild pro-

. ' ‘-. ‘ .. v» .- . - .. ‘\'n ‘n a. .A ‘ P .
Jeczt his vo1co so tnat tne ongle in th: huCu low can ‘ear unat 18

l \7.
L

bexing sail right down to the last word of each sentence. Two techniques
thrit will give the voicc carrying power are sugges ed:
a. By prOper use of the lips and breathing muscles, the
voice can be brought into sharp focus.
b. By careful enunciation of eac word, the Speech will

b+ given power to penetrete far out into an audience

I

even uhgn =sizr3 10" volunc.

$1.

8. "Steer clear of cistracting habits."2 In this category t‘e

.4

Bisshop lists such th-ng3 as pulling one's right ear, rocking up and
60133 011 one 's toes, playi::3 with the I. tch c1€cin, removing anc riplax:-ing
eye:5iasses repe:uedly, and raking one’s hancs through his hair. ”Haese
ares; Jan little beasts that szu in3 on us while we sleep, "3 and seriously
detract frozn the of ectivencss of a preacher. The suggestion is Wade
that a minister' 3 wife may watch for these distracting habits and it a
tactful ”i? help him drOP them off hetero t}«”">€C(N0 fixed. But, says
the Bism op, let the fri3ndlv critic wait at least until after Sunday
dinner is over, tee ause erJ few preacher-husbands are in a mood to

listen to criticism just a1tc; the service is completed.

A—

llbid., p. 72. 31bid.

3Ibid., p. 73.

[\D
C)
"J

9. DeveIOp habits of good bodily posture.1 Here the Bishop
suggests such items as:
a. Stand erect and still most of the time.
b. Use hands and arms with deliberation to give emphasis
to the message.
0. Do not depend on a pulpit to hold oneself up.
d. Make the body and every muscle in it function as
effective servants of the message.

10. The manner of delivery as well as the content of a sermon
should mow: toward a climax, and in both respects the climax should
come at the end of the sermon. Woe to the preacher who strikes twelve
at. the beginning."2 By this figure of speech Bishop Kennedy is making
reference to the speaker who starts off with all the physical and emo-
tional power he possesses and has only one direction to go from there
to the end of his speech, and this doxmzrrcrcl.

The climax of a sermon is the place where the whole burden of
the theme comes into sharpest focus on each man's life. It is the
"moment of decision where duty and inclination meet head on in a strug-
gle to the death, "3 and it is at this point that the preacher must
sound forth "as a trumpet with one clear call from God." His words
must be simple and familiar, and the voice must have a new intensity.
This is the point for which the preacher prepares from the very begin-
ning of his sermon, and it must be the highest point contextually,
emOtionally, and physically in the entire proclamation. When properly
executed, this is the experience which moves the congregation to make a
decision and gives the emotional satisfaction the people need.

———

11bid. 21bid. 3Ibid., p. 7b.

 

208

11. In the deliverv of a sermon each minister should seek to
give to his message the power of his own natural unique personality.)-
The concept presented here is that no man can successfully copy someone

else. Each man must find his own way. While it is proper and right

that one preacher should learn good traits from other successful preach-
ers, nevertheless it is a sign of a sick spirit when a man tries to
00py another man and has no confidence in his own personal power to make

a unique contribution to his announcement of the Gospel.

No man should try to create a special preaching style, but
should try to say what he has to say with his own refined natural self.
This elusive personal style reflects, as a mirror, "a man's own inner
nature and it reveals his sense of values."2

In preaching the preacher "is not so much the orator as he is
the oratory itself."3 There is no artificial style in delivery among
the master preachers. They preach naturally and reflect the vision and
revelation which has been given to them. They know the rules that
govern effective delivery; but more than that, they know God. "The
rules become the foundation and supports of the truth which shines out
of a man's own heart, and the result of the preacher's style.”

12. In presenting the Gospel message there must be in its de-
livery a sense of the dramatic.S This is the prime secret of preaching
power, and the lack of it in many sermons makes listening to them an
act of penance rather than a pleasure. "The dull preacher does not feel

that what he savs is thrillingly' relevant to real life."6 Therefore

——

lIbid. 21bid., p. 75. 3Ibid.

hrbid. 51mm” p. 35. 61mm, p. 36.

 

 

209
lliJS preaching does not demand serious attention, create tiptoe attitudes,
xicrr-start fires of determination burning in peOple's hearts. ”It is
'bllixsckematic element that is the d'fference between.a merely persuasive
speaker and an inspiring one."l

Bishop Kennedy is very careful in pointing out the difference
loeatmmen.the "theatrical" preacher and the ”dramatic" preacher. The
tJieaatrical preacher sees the Gospel as a beautiful picture to be pre-
seerited, while the dramatic preacher sees it as an epoch in real life to
IJE: lived.2 The one uses stagecraft and manipulates lights to create
‘tkue "dramatic effect," which the other preaches from a passion in his
heart born of love for God and. Iran.3 One is guilty of an egocentric
performance, while the other is concerned about a truth that shines in
1138 own light. "The petty preacher can agitate the interest, but only
a ‘truly dramatic one can exalt the spirit."h

The BishOp not only stresses the importance of the sense of the
dr‘amatic in preaching, but he also sets forth a list of six suggestions
by’ which a person may develop this desirable qualification. They are
as follows:

1. Be aware of the necessity of it, and be sure that in this
direction lies preaching power.5
2. Learn how to concentrate spiritually. See the spiritual

world as a real world and spiritual forces as real forces.
lIbid., p. 26. 21bid., p. 23. 3Ibid., p. 31.
h1b1d., p. 33.

5While these suggestions seem explicitly to refer to speech
content, nevertheless they do have implicit relevance to delivery.

3. Read imaginative literature such as plays, songs, poems,

Iicrvels and children's stories. This helps to develOp the sense of
t¢<>rider.

h. Learn to see things in movement, in conflict. look expect-
earrtly, see things, have visions.

5. It is necessary for a preacher actually to experience what
lies wishes to speak about. If it does not kindle his own imagination,

i.t; will never find its way into the heart of the congregation.

6. Steep oneself in the Scriptures.:1

BishOp Kennedy's Theory of Hemiletics

The purpose we have in mind in dividing this chapter into two
‘mE1ix1perts, the first part being a study of Bishop Kennedy's theory of
rhetoric and the second being a study of his theory of homiletics, is
ncyt necessarily to convey the idea that he has two distinct and separate
tPueories on these two areas of public address, but rather to give spe-
cigal emphasis to his philoSOphy of homiletics, which is the primary
trrrust of a significant segment of his books.

The word "homiletics" is defined as "the art of preaching, the
Brzmnch of practical theology that treats of homilies or sermons."2
Paniletics is to the art of preaching what rhetoric is to the art of
public speaking.

At an early age in life the Bishop began his career as a public
speaker. While in high school he received his first formal training in

1Ib1do, pp. 36-390

20. L. Barnhart (editor), The American College Dictionary,

 

Do 579.

public speaking, and in college he majored in this field of study.
During these years of academic training, he was active in debating
teams, contest speaking, and preaching. After he was graduated from
Hartford Theological Seminary, he served as pastor of four congrega-
tions and taught homiletics in two seminaries before becoming a bishop
of the Methodist Church. It is out of this background of academic
training and pastoral experience that his theory of homiletics has been
developed.

All the material that was presented in the first section of this
chapter on the Bishop's theory of rhetoric could be repeated here as
part of his theory of homiletics. He has expressed his theory on public
Speaking only as it is related to preaching. He holds that ”the under-
lying foundations of effective speech (ministers) should study and

learn, "1

and that homiletics is an extension of the principles of rhet-
oric into a specialized field of public address.

However, it must be pointed out that the concept that preaching
is simply an extension of the principles of rhetoric into a specialized
type of public speaking is only a part of BishOp Kennedy's theory of
homiletics. Despite the fact that he received a great deal of good
academic training and eXperience in the field of public speaking during
his years of preparation for the ministry and only a few weak classes in
preaching, he is not among those scholars who hold that preaching is
only a special type of public speaking. He contends that preaching pos-
sesses some unique characteristics and qualities that are not found in

public speaking as such, and it is the purpose of this section of

Chapter VI to give attention to this phase of his homiletical theory.

4‘—
f

1Kermedy, His word Through Ereaching, p. 67.

The material on this phase will be organized under three headings:
(l) Kennedy's Definition and Description of Preaching, (2) The "Divine
Event" in Preaching, and (3) The Importance of Preaching in the Chris—

tian Church.

Kennedy's Definition and Description.g£ Preaching

 

Preaching ls Egt.--"Preaching is not merely education."1

What

 

After making this statement, Kennedy hastened to write that there will
be many elements of education in "respectable preaching," but "peeple
do not outgrow their paganism and become Christians through education
alone."2

“Preaching is not the delivering of an essay in which one gives
his comments on life and passing events, though he can hardly preach
without doing that."3 There must be an authority beyond that of the
speaker, and claims must be made that an essayist will not make. While
agreeing that there are times when every'minister must say in the words
of St. Paul, "I have no commandment of the Lord: but I give my judg-
ment," Kennedy places "a woe" upon the man in the pulpit who can never
say more than this.’1

Preaching "is not a theological lecture though the sermon must
contain theology." On this point BishOp Kennedy endeavors to make a
distinction between preaching and lecturing by asserting that "the
preacher is in a different category from the lecturer,"5 and that "the

sermon must be more than a literary production"6 which brings pleasure

and information to man.

“

llbid. , p. 6. 2Ibid. 31bid.

 

thid., quoting I Corinthians 7:25.
5151a, p. 7. 6Ibid.

213
After giving these points on "what preaching is not," Kennedy
concludes that the essential elements or characteristics of preaching
are missing in a great deal of public address today and that when a
minister discovers this omission in his sermons, he should come in
despair to Jesus as the Rich Young Ruler did of old and cry out "What
lack I yet?"1

What Preaching I§.--Preaching "is the gift of the Spirit."2 In

 

connection with this statement Bishcp Kennedy confesses that it is not
too difficult to determine what preaching is not, but that "it is ex-
tremely difficult to define the essential heart of it."3 He holds that
preaching contains a mysterious spiritual experience similar to the
mystery of the "New Birth" that so confused the learned Nicodemus, and
that it is hard to define an experience of this nature with words.

But precisely because we cannot say it, we are urged irresistibly

to build a bridge of words between the experience and thﬁ mind.

And every attempt is of some value, even in its failure.

, Preaching is God entreating sinners by His ambassadors, to be
reconciled to Him. On this point BiShOp Kennedy is referring to the
statement made by St. Paul in II Corinthians 5:20; and in his discussion
which follows the quotation he reveals the fact that, in his thinking,
it is impossible to give a definition of preaching which does not in-
volve both the preacher and his message. In speaking of the preacher,
Kennedy asserts that he is not an agent of an institution or an employee

of an organization, but the unworthy voice of the living God.5 He is

not "just a man with some ideas to proclaim about God or some information

 

lIbid. 21b1d. 31b1d.

thid., p. a. 51bid.

211:
to impart concerning a philosophy of life, ” but he is the "agent through
whom God, probes and challenges. "He is the voice throngh which God
shows Himself as a consvming fire and. offers Himself as a very present
help in tires of trouble, through Jesus Christ. "1

The message in preaching always has as its central theme the
proclamation "of an occurrence which was nothing less than God breaking
into the processes of life to reveal Himself supremely in a Person."2
Preaching is nothing less than God in Christ using a poor, unworthy man
to proclaim His Word."3

Preaching "is God proclairring the divine Event, through a man to
man. "1‘ This definition of preaching by BiShOp Kennedy is similar to the
one given by Phillips Brooks in his lee ,ures on Preaching "as the

, z"
bringing of truth through personality.“ Kennedy's definition on this
aspect of preaching appears to be more sharp than the one by Brooks and
I‘eflects the thinking of some of the modern theologians on the true
nature of preacl'u‘cng.6

"Preaching is confronting man's tragic inadequacy with God's re-
deeming graced“ In this expression the Bishop is pointing out the fact
that in the very act of preaching the minister is doing again in an im-
per f 9 ct and inadequate way what Christ did in a perfect and complete way

at, the time of His incarnation and redemptive mission on this earth.
\

1323. 2%.
3Kennedy, m 333 92 Hz 5931;, p. 136.
hKennedy, His Word Through Preaching, p. 8.
5Phillips Brooks, lectures 93 Bleaching, p. 5'.

re 6The theological implication of the term "divine Event" and its
thlationship to preaching will be presented in a more detailed form in
62 next part of this section.

7Kennedy, E Word ‘I‘l'u‘ough Preaching, p. 8.

215

This confrontation is accomplished. primarily by God's revealing Himself
through persons, and. while it may be through any believing Christian,
it must be an essential part of true Christian preaching}:L

Preaching is "a holier experience than any other kind of public
speaking."2 A trulv called and dedicated preacher is an ambassador of
God, and to the extent that he is God's man he finds ”the inspiration
and authority for his preaching in God."3 "Christian preachers are to
think of themselves as nothing less than God's envoys and to speak

always under that compulsion."h

2133 "givine Event" _i_n Preaching

 

The reason for this special part of our investigation is to
Clarify the position held by Bishop Kennedy in the contemporary dialogue
on the relevance of theology to rhetoric in preaching and the question
as to whether preaching consists of public speaking, no more and no
less, or contains an element that is not found in public speaking as
ench.

In contemporary homiletical literature we find two basically
different viewpoints from which scholars look at preaching. These two
ViewPOJ'nts, while approaching the art of preaching from very different
angles and being antagonistic when each is carried to the extreme, are
not, necessarily antagonistic to each other, but, instead, may be helpful
to all observing student in gaining a wider understanding of the scope
and function of preaching in the Christian church. 0n the one hand,

t - . .
here are the theologians who conszLder preaching from its theological
\

llhid., p, 9, 2Ibid., p. 10.

31bid. thid., 9. 11.

216
implications. They place emphases on the spiritual and mystical aspects
of preaching and have a tendency to neglect the important place which
rhetoric OCCUpieS in this form of public address. On the other hand,
there are the homileticians who consider the art of preaching from the
rhetorical point of view, stressing the rules and principles of effec-
tive public speaking, but neglecting the theological and spiritual
implications.

From our study of BishOp Kennedy’s life and writings, it appears
that he looks at preaching from both the viewpoint of a theologian and
that of a homiletician; and in his theory of preaching we find a whole-
some blending of the two viewpoints. In his theory of rhetoric which is
presented in the first section of this chapter, it is clearly demon-
strated that he places strong emphasis on the rules and principles of
effective public speaking as a basis for effective preaching; and in his
definition and description of preaching, which have already been pre-
sented in this section of the chapter, there are indications of his
theological viewpoint of preaching. Also it appears evident that Bishop
Kennedy does take the position that there is a difference between
preaching and other forms of public discourse, contending that true
preaching contains elements that are not present in other forms of
public speaking.

In the first place, the Bishop holds that some of those who are
making pronouncements about preaching are not in a position to do so
because they know so little about it.

Articles on preaching appear, in what seem to me increasing numbers.
from professors of psychology, ethics, history, and culture. I have
been helped by all these brethren when they talk about their own

specialties, and all these fields of knowledge are important for the
preacher's art. But when they start pronouncing what is wrong with

217
preaching, they fall flat on their faces because they know precious
little about it. I am not opposed to educators. Why, some of my
best friends are educators. But oh, what a world of difference
there is between preaching and teaching!

The main difference is that preaching always contains the element of
proclamation and teaching does not. The preacher is aware of an
event, and he has been captured by an experience. He is not sent
forth primarily to offer it as an Option--at least not in his role
as preacher. He is commissioned to proclaim it. He is the
"babbler" on Mars Hill, telling his strange story in the midst of

of philosophers and the sophisticated. His word is of something
that has happened, and he speaks of the action of God.

The words above from the Bishop not only consist of his criti-
cism regarding those who are making pronouncements about preaching whom
he considers unqualified to do so, but they also reveal what he feels
are some of the elements that make preaching different from other forms
of public address. Here are some of his significant phrases:

"preaching alrays contains the element of proclamation"
"The preacher is aware of an event"

"he has been captured by an experience"

"telling his str.nge story"

"His word is one of something that has happened"

"he speaks of action of God"

we realize that the significance of these phrases could be ex-
plained away, or made to apply to any other form of public address, if
the quotation fr m which they were taken were the only expression made
by BishOp Kennedy on this topic; but when they are considered in their
homiletical and theological context along with many other of his state-

ments, their full meaning becomes apparent.

Any event can become the tepic around which a public discourse

is centered, but no other event contains the mysterious and eternal

 

Kennedy, For Preachers and Other Sinners, p. 35.

 

U)

2]
significance of the event in which Christian preaching centers; and it
is this divine event which makes true Christian preaching different from
all other forms of public address. "Cur message is centered in an event,
'which is to say, it is precise and spec'fic . . . . God has acted (when
he came) in Christ reconciling the world to Himself."1

It is BishOp Kennedy's position that this event makes the
Christian.message different from the message of all other religions and
1philosophies; and whenever the preacher loses ”this sense of a specific
:act as the center of his message, it becomes vague and unconvincing."2

The strange story that the Christian preacher is telling is his

iiisistence that God acted and continues to act in and through the div1ne

9
event.3 Preachers are not "mere admirers of a historical event.”l They

S

are not ancestor worshipers.

The miracle of the whole matter lies in this-~that the ancient
event is always happening and God's redemptive act in Christ is a
present experience. The Incarnation is our contemporary.0

It is this central event which makes Christianity wonderful in its
redeeming7power, and the attempt to make it anything else is a
betrayal.

The Gospel is dramatic. . . . The Christian preacher is not an
angel but he has the angel's proclamation in his keeping. He is
commissioned to say to men that something has happened which,
though never repeated, never stops happening. here times than not,
if our preaching becomes dull and prosaic, it is because we have
lost the understanding of this fundamental nature of our message.)

\_ _A

lKennedy, Eith Singleness'gf Heart, pp. 70, 71.

21b1d., p. 71. 31bid.
thid., p. 72. SIbid.
61bid. 71b1d., p. 71.

8Kennedy, His Word Through Preachin , p. 22.

21

\Q

J

M
J.

p
U)

The conclusion which one must draw from these quotations appe.
to be that true Christian preaching, according to Kennedy, is charac-
terized by two elements: a vocabulary and an event, the vocabulary
consisting of words spoken about the Incarnation and the event consist-
ing of Christ’s being incarnated.again in human beings. One is the
Inessage and the other is the experience,1 and both must be kept in the
Christian pulpit if the Christian church is to remain unique ans vital.
"In our time we have seen what sick systems are produced when we tny to
‘keep the Christian vocabulary without the Central Christian event."

Kennedy firmly states that the preaching of the Incarnation,
(Sod's heroic act for and_in man, is not mere sontimentalism.3 This pro-
clamation gives the receptive sinner a vision of God's acting on his
laehalf, and the accepting of this act brings to him a new life.24 This
143 the preacher‘s "Good News," and it "makes Christianity wonderful in
ﬁsts redeeming power."6 In this lies the great uniqueness of Christian
L» re aching.

To be a Christian preacher, Kennedy writes, "is to be conscious
<1f"being entrusted with a saving word."7 It means to have a sense of
Tries divine commission and the potential power of the word he proclaims.8
This is not egotism, but the "self-effacing assurance" of a man "whose

CKDrifidence is not in himself, but in his calling."9 In stating these

c3<>1'1vict:l.ons, Bishop Kennedy appears to be saying that the possession of

\

1Kennedy,'With Singleness 2g Heart, p. 70.

21bid., p. 71. 31bid., p. 72. blbid.
51bid., p. 73. 61bid., p. 71. 71bid., p. 73.

3mm. 91bit}.

 

sincere convictions and personal- comdtrient of this nature on the par

of the one who proclaims the Gospel contributes in a significant way t

C)
0)

make his public adc‘re es different from other public addresses.

The Christian message and the Christian messenger are both parts
of the divine event;1 and when this majestic fact is lost sight of, and
the uniqueness of preaching is not understood as it should be, the
spoken word becomes sick, artificial, and mechanical; the spokesman be-
comes an i::1poster, and the Gospel itself becomes a grotesque fable.
Here is Kennedy's description of who t happens to the Gospel when the
supernatural acts of God are stripped from it and its proclamation:

The cosmic significance of God having acted to redeem and ennoble
men is made into some grotesque parable with no more power than

fable by Aesop. Let us make it as simple as we can, but let us
not rob the Event of its majesty and awe by stripping all the
divine majesty from it.)

While the reality of the Incarnation has been under attack from
the very beginning of the Christian church, and is still under attack
today,3 as long as the church retains faith in this unique divine event,
and its ministers continue to proclaim it so that "God‘s redemptive act

in Christ is a present experience," the difference between delivering a

Christian sermon and other forms of public address will always be

1‘6 cognized.h

.The Inportance 9i Preaching

The greatest job in the world, according to BishOp Kemedy, is

being a minister of the Gospel,5 and his favorite topic of discussion is

 

11bid., pp. 69-77. 21bid., p. 72.
BIbido’ E7. 710 hibidfl I." 72’

[J
’Kennedy, iii Word Through Preachin , p. ix.

 

 

q

"the preaching of the Tnerd." There are several reasons why the 135-31er

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feels this way about preaching, and. this stro‘y of hi

may well be concluded by presenting these reasons.
1. "The Bible and the preached word have been foundations of

. . 9 L . .
our tradition.“ Kennedy states that there are many voices in our time

that are speaking out against preaching, and these "prOphets are pre-

dicting its early demise."3 To some extent the Bisholw. agrees with these

voices, for "there is a kind of preaching which has no power and no

tremble,"h and it should die, but he insists that "there has never been a

time when eat reaching? was more needed than in this period of radio
> . 3

movies, and books"; to give support to the Christian tradition.
2. With the development of modern means of comnnmication,
which place in the hands of this generation such tremendous powers of

expression, there is increasing need of having some message that is

worthy expressing. Here is a great Opportunity for effective f.~reachin,3.6

? "The pulpit represents the most important remaining platform

a.
‘A’here a. man knows that he can speak his word without being cnsormJ or

I'Orbidden."7 Kennedy points out the danger that, while modern means of

mass cormmication nudge it possible to disseminate informs ion to every

home in the nation, it also has threateni :3 power of mompoly and

control. With this threatening danger of a small group's having the

power of deciding what infomntion shall be disseminated among the people

 

 

\
1 ., 2 .
Ibido’ p. h. Ibid.’ p. 3.
3mm. thid.
élhid.

 

5mid.’ p. )4.

13E. , ‘5'. go

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Of a urL oiOII tU Mult- 3 1.7L: ld‘BI‘tCé-g. lerl 4. 51C L.‘-‘ )"ln, 171mm} 1‘
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M1 a We 1131‘s need to recognize and ,re-eval.-1..-.te the i: * or to has of e un-

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censored pulpits in the thousancs oi

land.
1;. The nature of Christianity depends upon preac ling for its
survival. Dr. Kennedy draz-Is this con cc .t on the impor tance of pref» ch-

ing from Barthian t‘r..eology,1 where Barth makes an analOng ‘ oet'een a
sermon and a poem. You can put the idea of.“ a poem into yrs -:-_» out it

is no Ion: :er the same idea. A poem is not

spirit :hich depends on its

it', because of its nature,

5 ' ' J- ”: -2 7L - -’ .- I' ., n‘. ~~
bplrlb to give .LL; emotiona cow-3r. henna, oLr

thought Phillips Brooks had. in mind when he defined preaching

3ringi-1g of truth through ersmali‘v "3

' aching was ordained byo God as the prime means of Spread-

:3

5'.
This point is supported by Jr. Kennecy simply

1113 the Gospel message.
"How shall they believe

by quoting the following words from St. Paul:

in ’{im when they nave not heard and how shall t1 ey her without a

preacher." (Rom. lO:h)
6. "P18 church grows unner .'5eI'r-1ons."h This point is sell

of the Cn...tian church, and it is a point

established in the history
4-? . .
wlat is recognized by the laymen 1n the church today.

‘, "knowing the" .ith this

[

When they ask for

a minister, they want a man t1 .at can preac

fufiction well done, the church cannot fail to command a hearing, ano.

then to command a loyalty."5

\—
1Ibid. 2Ibid. 3Phillips Brooks, Lectures on Preaching, p. 5’.
hKennedy, His Word. "Enough Preaching, p. 19. 5I‘oid.

1:yn. '

, m RTER VII

SOMICIES OF BISHOP KENTHEUY’S RHETORISAL

A311) HOE-ﬂ: LETICAL THEORY

As far back in Bishop Kennedy's life as he can remember he was

headed for the mfmfistry.l His father was a I‘iethodist preacher, and fre-

quently other preachers visited in his childhood hora». It appears that
it is from the influence of this ministerial environment that he re-
ceived his first concepts of preaching, began to do some evaluating,
and to form his personal theory of homiletics. Of this early exy-eri-
ence he says:
. . . even who-23 I was a small child, I listened to sermons
critically. I can't runemher anything too definite in this field,
but I do imam I never went to church that I didn't listen to the

sermon and try to analyze it and decide how much better "I" could
do:

This analytical study and criticism of Serrzzons was in his mind

"Then he was about ten years of 51303; and it appears, from his x'Jritings
and our interviews with him, that this interest has remained as :1 chief

COncern throughout the past half century.

Because most of the events and influences of his liie the. say
be considered as being significantly related. to the source of his rho-
tol‘ical and. homiletical theory have. already been presented, in consi-

Cmiracle- :;’.otail, in Section A, Chapter III of this stu'ﬁy, it is not our

\

lAppendiJc V, p. 1. 2Ibid. 3I‘3id.

 

223

purpose here to present t.‘1ese events in detail again. However, it may
be of value to bring together, in essentially an outline form, a survey
of these events and influences, and in this wayc Mates them to stand out
more distinctly in the rhetorical and honiletical image of the Bishop.
In our study of the source, or sources, of Bi: he) KennecV's
rhetorical and homiletical theory there agape9r to be einht -actors oi
-rnificant relevance:

1. An innate bias toward Bublic speaking and greaching.

 

 

The fact that his father was a preacher and his mother
a school teacher may be considered as factors that
ir nately ir’luenced the child toward pub ic spw dng.
Also there is some in lication that he inreri ted cer-

D

tain qualities of speech irom his nateria l
0 ‘.¢ + l
c,randi a .her.

2. The influence of his early cIu loin cod home.

 

As already indicated in the introduction of tml1 chapten
young Kennedy was definitely influenced by the preach-
ing of his father and other preachers who were asso-
ciated with hi is family during these years. It is our
opinion that the young fellow tlan‘ht that muca o; the
preaching he listened to was dull and li_3less ind
that he took a dim View of it. Perhaps this was a
form of negative influence and temching yhich has

proven of real value to Kenn dy as he develOped his

own theory of public address.

lKennedy, Ihile _T___O nub" p. 15.

 

 

3. The

{‘3
{\3
U1

 

 

hi iﬂ‘q’c‘jocl le‘Q .2155: .
In Order to {jg-t, 8. COr‘IZIH‘E‘hQnSivH pip-“C3156? Of What hap-

h.

Learning how to

pened to Kennedy during his high-school speech classes

under Miss Margaret Painter's t will be

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necessary to consider again the portion in Chapter III

of Section A that deals with this phase of his
develOpnent; but it can he said that Miss Painter

yr .1“ J r. ‘
M,n..1€’<.l§, b

l: invention, arrangement, svyl

u"

D
theory 0; speec ,

memory, and delivery. What happened to him as a

public speaker has stayed with him. Here is
mark shout that experience:

When I began to speak, iJ was in high school;

and my essential style in homiletics hasn't
changed since that time. I had a very clear idea
that sermons or speeches of any kind ought to be
very definitely organized——that it was easier for
people to remember what you said when the material
is definitely organized and that this was the only
way to do it. my great encouragement, of course,
came from my teacher back there in high-school.1

.— 1 '

 

At the age of

lAppen div

'
Re nne ﬂy,

8.“

eighteen, Kennedy becamv the supply

preacher of a little thhocist church in Riverbank,

California. From that time on, preaching became a

2

part of his life "as routine as breathing." While

other schoolmates were indulging in parties, dancing,
and trips, K:nnedy was grinding out sermons and

developing a theory of public address, or at least

VI, p. 7.

While I'm 92 Ex Feet, p. 3h.

polishing UP a tHGOTY already formulated, that would
one day lift hill". to the lﬁip'ﬁ1est lt’i‘VEl jn A, 111.2133“

pulpits and speaking platforms. Cf these early years

‘1

in the pulpi it he esaic:

I began preaching when l was 18 and hav been
preaching all the time since m5 junior college
years; and as I was prepr ing sermons, grinding
them out every week as I had to do, of course,
I develOped out of that practice the way I did
it, what I said, and how I approached it. I
may be remembering this all wrong, but I don’t

think I ever charged my fundznenta.l feeling

about what a good serqon is and how you organize
it, and how yJu go about it.
From this beginning as a supply pastor dvringj lnior

colle

ge, Kw nedy continued preaching one or two scr-
mons every week on thro ough college and semina~y. His
mental capacities we Le being challenged on all phases
of ministerial develOpment during these years. In
addi ion to the classes he attended and the books he
read, he had the opportunity to listen to great
teachers and preachers from whom he learned a great
deal, good and bad, about public address; and he built
nto his own theory of preaching that which impressed
hdm.as being the right way to communicate the gospel

by the spoken word.2

5. College speech classes not significant
Although Kennedy took a "major" in public speaking in
college, it is hi is ooinion that he was not affected

much by it.
\

lAppendix VI, p. 8.

2Kennedy, While I'm 92 EX Feet, pp. 33-h8.

\

PG
A.)
~J

I don't know of anything that happened much in
college. I went ahead and did some speaking
there, but I don't recall a single teacher in
college that was outstanding and had much of an
influence on me so far as my speaking was con-
cerned. I was still cairying on what I had
learned in high school.

It would he a mistatz to conclude since his speech

classes in college were ineffective that Kennedy’s
theory of speaking and practice was not influenced or
changed during these years. He engaged in a consic-
arable arount of extra-curricular debating and contest
speaking during college years, and this brought him
into contact with teams from England and Australia.
As he observed the unusual informality and ease of
these overseas speakers, he became conscious that his
own delivery appeared mechanical and immature. We
"learned much from them and admired their ability to

’5
hang loose.”‘ While it is impossible to know just how

"mechanical” Kennedy's celivery Wis before h came

m

into contact with these overseas sneakers, it is
reasonable to conclude that sore of his relaxed manner
of delivery which pleases his audiences today can he
traced to his observation of those English and

Australian speakers.

Seminary Hemiletics class not significant.

While in seminary, Kennedy did not take any classes in

public speaking and only one class in homiletics as

1.Appendix VI, p. 8.

 

9.; ‘ o ‘f
“henncoy, Ihile 'm n my Feet, p. 36. \

rm:

far as he tan remember. .lis one class, taken at the
Pacific School 0? Religion, he has described as being
rather weak and ineffective, adding very little to
his theory or skill as a prhlic speaker.
My own seminary training in horiletics had con-
sisted of a . . . preacher, . . . coming to the
school once a week and listening to the students
preach. Then he commented, and we commented and
that was it.2

This picture of the class does not iepress one that it

was stimulating or capable of contributing very much to

the theory or practice of a person who was trained i4
public speaking and debatilg and had been preaching for

a number of years.

7. Teaching HOmiletics a significant ezgerience.

 

 

y was in ited to teach Homiletics at

'|

When. Bishop K671111636

the Patific 3Chool of Reli

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for his seminery students in t;
then had been done for hip. ?or a long time it haﬁ
been a mystvry to him that theoloaical schools could
take "the teaching of preaching so casually.”3
these thoughts in his hind, he went about preparing
for this new responsibility as a teacher of Hemiletics
with ‘cdication and enthusiasm. He read all the books
on preaching he could fini and prepared a series of

lectures. While he did not receive much from the

lAppendix Iv, p. 3.

2Kennedy, While I'm 22.2X Feet, p. 73.

31")ido

C)
(\V

books he reaﬂ that influenced his theory of preach-
ing, it did lift his sight and increase his appre—
ciation of the art of preach mg by reading what other

sts tha+

. J

I“.

men had written on the subject. Kennedy ins
strong preachers are indivic‘ual is ts who find their
own way of doing things and do not change their
methods very often.1
The Bishop has taught Homiletics at two seninaries over
a period of about ten years and also has given summer
courses and lectureships on preaching at a number o1
other seminaries and unive rsitie es. These yzars of
teacning, he says, greatly enriched his life .2 From
what we have lea W163 about his work as a teacher of
Homiletic3, it is our Opinion that the experience Cid
not change his theory nor alter his practice but
established him more firmly in t? e tte cry an practice
he was already following. It strengthened his con-
viction in the value of tte methods he had learned in
high school and gave him a clearer understanding of

the reasons for the effectiveness of the methods if

public communication he had learned in I

0:,

public speak1“" ole..s es in 633 to.

a. The writinss of some theologians and the ractices of
some nreachersﬁhave mace sicnifice ct 001tributions to

BishopgKennedr's theory_ of breaching.

 

Among these theologians and pres .cher3 who have in-

fluenced the Bishop there are some who taught wiﬁ3

1mm, p. 71;. 21bid., p. 71.

933
the suiet assumption that the students loved kron-
ledge and wanted to learn. Otetr3 taugzt fram.a
breadth of knowledge that was inspiring. From some
came a voice of nut ‘10 ity because they had a per-
sonal experience in the things of God, and others
spoke with the fervor of old-time evangelists be-
cause they were excited shout their sutjects. Sons
were so lad_en with paradoxes that no one could
understand them. All these methods put 1 ei rstamp
on Kennec y's mind1 and influenced his the cry of
communication directly or indirectly.

“.ile most than]. jisns "leave the slisho rather

tr)

cold," a few of these also have left their nar1s
on hin. The one that had he greatest influense
upon his vas Herbert Farmer of Hartford Theoln37cal

.' " ‘ Orb 1‘ u' . . "‘ I “ \'~_r -- H‘- r‘
Seminary. Jhiie he ad; not each OJ a sguaaer, saic

 

 

 

Kennedy, he wrote a book, The Servant of the'ﬁorr,
vhf h made a deep ingrcs <ion upon him, and from

Dr. Farmer's teaching Kennedy appears to have con-
cluded that theology, if it is to as effective, must
be prete .cha1»le, it nu t be nresentsd in 3 var that

it will ”demand responses on the part of people and
stress the interpersonal -slati on netarc God and

man.“3 If this concept of preaching is a part of

1Ib1d., 1'). ts.
2Appendix VI, p. 10.

3Appendix V, p. 1.

?31
a man's homiletical theory, it will affect each of
the constituents of rhetoric and homiletics as they
are employed in the construction and delivery of
the sermon .

Reinhold Niebuhr's influence of Kennedy's homiletical
theory was on the constituent of invention. It
saved him from a rather shallow social gospel em-
phasis and was for him a kind of antidote to
liberalism. The teaching of Niebuhr gave a new
dimension to the gospel out of which Ken edv re-
ceived deeper insights for his sermons.

Karl Earth also affected Kennedy's theory of preach-
ing in a way similar to that of Niebuhr. When the
BishOp first became acquainted with the works of
Earth, he was adversely critical of him; but upon
learning that his theology came out of his active
life as a preacher and that many of his sermons
were preached in a prison under difficult situa-
tions, there developed an appreciation of this
great theolOgian and some of the things he had said
about communicating the Herd of God.

The homileticians and preachers BishOp Kennedy has
pointed out as having significant influence on his
theory of homiletics are the following:

Charles R. Brown, former dean of Yale Divinity

School, and Charles E. Jefferson, former pastor

 

lIbid.

/\“‘f)

of New York City's Broadway Tabernacle, im-
pressed Kennedy with their simple and direct
style and their "dramatic flair for saying the
truth in an exciting way that made you want to
listen."1
Harry Emerson Fosdick impressed Kennedy with his
rmthcd.of organization, or arrangement. While
regarding Fosdick's delivery as monotonous, he
believed the way Fosdick "set up his material"
to be about perfect. He was also influenced by
the way Fosdick grappled with real life situa-
tions and brought the Bible to bear upon them.2
Halford E. Luccock, author of several books on
preaching and, for many years, professor of
Homiletics at Yale Divinity School, has been of
special help and encouragement to the Bishop.3
Norman Vincent Peale is rated by Kennedy as being
a top preacher. While he cannot always agree
with Peale's theology, he says when it comes to
his preaching he has the right idea. Kennedy
is impressed that there is great power in his
style of delivery, which consists of standing

there militant without pulpit or written

 

 

material and delivering his message.11
1Ibid., p. 192. 2Appendix VI, p. 10.
3Kennedy, Godingood News (New Ybrk: Harper & Brothers, 1955),
‘Po 9.

hAppendix VI, p. 10.

23}

Ralph Sockman is another prominent pulpit figure
that Kennedy admires a great deal.1 Ike has
listened to him preach a number of times and,
from our point of view, there is considerable
similarity between the preaching of Sockman and
Kennedy. th are highly articulate, direct,
conversational, and forceful, and both speak
without notes.

All the men, books, and events mentioned in this
chapter have had their special influence on the
rhetorical and homiletical theory of BishOp
Kennedy, and each one may be considered as a
source from which some particular part of his
theory came. Hewever, in the final analysis,
the Bishop's theory appears to have grown, to a
large extent, out of his own innate drives.
Near the close of the interview with him about
the sources of his theory of preaching he made
this statement.

One tries to find here where these things
came from and you say "Well, it's just the
way I do it and I don't know where I got it
or what the theory is." I have a kind of

an inborn feeling (that certain things are
right or wrong in preaching).

1Appendix VI, p. 11.

2Appendix V, p. 2.

SECTION C

THE MAN AS A PREACHER

CHAPTER VIII

BISHOP KENI‘IEEY'S PRACTICES AND HABITS

IN SERI~ICN PREPARATION

When Bishop Kennedy was a young man in high school, he "wanted
like blazes to be a preacher"1; and at the age of eighteen he was a
:strpply pastor and was preaching once or twice every week. Forty years
lusrve passed since he delivered those "sophomoric sermons," which he said
he "often borrowed in large measure from Charles R. Frown, dean of Yale
131:vinity School"; and today he can say "Preaching is still my first
love."3 Since he preaches almost every Sunday and follows the practice
of preaching new sermons every place he goes}1 it is reasonable to con-
cillide that the BishOp has prepared some 2,000 sermons during the past
forty years.

It is our purpose in this chapter to take a look at his prac-
‘tixzeas and habits in sermon preparation. There are three principal
3°urces from which we shall collect information for this phase of our
StudY; the first two sources are his books, His Word Through Preaching
and While 1'1: 92 [y fleet, and the third source is personal interviews

‘Witll lihm.
\
1Kennedy, While 21'} 92 EX Feet, p. 38.

 

2%., p. 33.
3Kennedv, For Preachers and Other Sinners, p. x.
hAppendix VI, p. 11.

235

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3 I?» it? u d: (1108 LICLI 'u'hat 1:? his CO : .cgt OI 43m; tiling": 0: :se:1“..t~.)n pry.—

5‘:ai"ation?" inaxnuch as there is close relationship hetx-Ieen a ;:-r;‘~~on';5

concepts am“ his was
In homiletical literature there are various figures of speech
used to describe the nature of sermon preparation. Some homileticians
Speak of a sermon as being an object that is made. In this figure
sermon preparation is described as sermon construction, and we think of
structure as we analyze a semen for it is a verbal structure which the
preacher has built. Others speak of a sermon as being a living thing,
something that becomes what it is by the process of growth. To these
Iicnniletical technicians, who have a slant toward the mystical side of
preaching, it is objectionable to speak of "getting up" a sermon or
"making" a sermon. From their point of view a sermon is not a manu-
factured product but an organism that grew like an "ear of corn" or "a

3:in of the valley."1 These contrasting points of view are stressed by

 

two homileticians whose shadows have fallen upon the Bishop: Dr.
Halford E. Luccock of Yale, and Dr. C. E. Jefferson, pastor of the
Broadway Tabernacle in New York City. The former's book entitled _I_n_
13.1.12 Liinister's T.«brkshgp was written, he says, "to bring some specific
and concrete help in the craftsmanship of the making of sermons."2 In

contrast to Luccock's statement, Jefferson looks upon sermons as living

things that come about by the process or growth.
\

1 .
C. E. Jefferson, The Minister £13 Prephet (New York: Grosset
and Dlmlap, 1905), p. 75.

A5 2Halford E. Luccock, .15}. the master's workshog (Nashville:
‘1ngdon Press, l9hh), p. 7.

A genuine sermon is an organism, a living thing with all its
parts organically connected, and when you throw it out upon a
congregation, it becomes a living creature with hands and feet,
and immediately goes to work and takes hold of men.1

A sermon grows as an apple grows, and what it needs is sun and
time.

In the words of Bishop Kennedy we have found expressions which
reflect both of these concepts on the preparation of sermons. He

speaks of the process as being a discipline and an art. "The sermon

 

must have life and form, which means that it is both a discipline and
an art."3 The concept of discipline is the process that gives accept-
able form to the sermon. It follows the principles and rules of good
sermonic constructions which results in a message that is strong and
balanced in structure but without greatness.h The concept of art in
sermon development according to Kennedy, is that factor which gives the
message life. This life-giving element (which comes from Gods) is the
factor that changes a sermon from a dull arrangement of words, resem-
bling a well built box, into a living, moving message resembling a
fresh, fragrant flower.6

In Kennedy's theory of homiletics this concept of discipline

and art, form and life, "demands that the preacher keep in mind that he

1Jefferson, gp.'git., p. 77.

2Ibid., p. 76. It would not be completely accurate to set
Jefferson and Luccock up as antagonists in their theories on the nature
of sermon preparation and place them on Opposite ends of the homileti-
cal continuum. This is not the case, and the brief expressions se-
lected from their books are used here only as samples of the two points
of view that could have influenced.Kennedy's concept of and practice in
sermon preparation.

3Kaemiedy, His Word Through Preaching, p. lb.

 

thid. SIbid. , p. 13.

6Ibid., p. 1h.

238
is a workman and an artist "and that the sermons he produces are to be
"living creations"l which are the results of homiletical workmanship
and prophetic inspiration.

This is the theoretical background out of which Kennedy's ser-
mons are produced, and it is presented here as a fundamental principle
in his practice of sermon preparation. Following this basic conceptual
principle there are two others: (1) "long-range preparation" and (2)
"immediate preparation."2

The "long-range preparation" principle which Kennedy follows
may be thought of as soil preparation in his homiletical garden, if we
continue thinking of a sermon as being a living organism. In this pro-
cess he works on his body, soul, and spirit, as well as on sermonic
materials. In reference to his body, it appears that some work needed
to be done here for when he was young he was not in vigorous health.
Miss Painter, his high school speech teacher, described him as being
thin, stooped, under-nourished, and self-effacing when he first entered
her class in Modesto.3 In those years he was working during his snare
time after school and.vacations to help out on the family finances, but
apparently his work program was not helping him to build a vigorous
physical body. He did a little swimming and ball playing during those
years, but there was not much time or money for recreation. ﬁowever,
in the passing of time as his economic conditions improved and he gained
more control of his affairs of life, he began to engage more freely in
activities that would give him a healthy body; Eh has become better

nourished, is active in horseback riding, swimming and golfing. He

 

 

 

 

-- ~—- -.— C “In“ H ~.,..~_- ~n~ - ¢ -— .—. -—- ‘-

llbid. 2Ibid., p. h3.

3This information was received in a telephone conversation we
had with hiss Painter.

239
likes sprrt cars and "is an avid follower of professional football and
baseball."1 At the present time he has the appearance of an out—door
man; sun-tanned, strong, and full of life. His physical vitality gi as
good support to the vitality of his preaching.

His soul and spirit (m ntal and spiritual faculties) have been
strengthened and expanded through the years by a steady program of
"plain hard study."2 It has been his habit to spend three or four of
the early hours of each day in study, a large portion of this time de-
voted to reading. Durin: these early hours he reads theolOgy, philoso-
phy, and history. His rule is "Let nothing frivolous be perused before
noon."3 His light reading is done in the evening and he does his
reading of magazines while he is traveling. He says that a preacher
"ought to squeeze the juice out of one book a day,"h and from his work
it appears that he moves at this pace in his reading. The importance
of Bible study in a preacher's life is stressed in these words: "I
cannot help but feel that the best way to learn how to preach with
power is to steep oneself in the Scriptures,"5 and throughout his forty
years in the pulpit he has given a large place in his study program to
searching into the Word of God for "its rich gems of truth and inspira-
tion." The Biblical themes that are presented in his books of sermons

give evidence of his faithful study of the Bible.

.__A A ‘-

1Appendix IX, p. 1.

2Kennedy, His Herd Through Preaching, p. h2.

 

3Kennedy, While _I_'-1: _C_)n_ Hy Feet, p. 22.
141mm, p. 72.

5Kennedy, His Word Through Preaching, p. 39.

 

ZhG
Thus far we have been discussing his habits and practices that
have, in a general way, prepared him for the task of producing sermons.
Now we shall turn to three things that he does in a specific way in his
long-range program of sermon preparation:

1. He keeps a collection of ideas, quotations, illustrations,
etc., which he discovers in his reading. This collection is kept in
the middle drawer on the left side of his desk--the drawer which he
calls his "general file" where he places, in an unorganized manner,
every thing he collects from his reading. If he discovers something he
wants to save in a book, he marks it; and his secretary types it on a
card or sheet of paper, which is dropped into the general drawer. If
the material is in a magazine or some similar form of publication, he
simply tears it out and deposits it in this middle drawer. When the
Bishop is working on a sermon or some other project, he thumbs through
this middle drawer looking over the material until he finds something
that appears to be the right quotation or idea for that particular pro-
ject; then it is lifted.from the drawer and put in its proper place in
the project. 'While commenting on his method of filing as being a
rather poor example and admitting that he spent more time thumbing
through this mass of material looking for special items than he should,
he said that he never knew how to file and could never find a system

developed by someone else that he wanted to follow.1

M A.

1Appendix V, p. h. we noticed at the time of our first Holly-
wood interview with the BishOp that the middle drawer was almost full.
There must have been several thousands 0f 10088 pieces 0f paper thrown
together in the drawer, and we asked him what he did with all of this
mass of material. Lb replied that in the past he had taken the material
and, with the help of his secretary and his wife, organized it and had
it published in a book called Readerls Notebooks. Two of these ﬁgﬁder's
Notebooks have already been published, and from our view of this middle
drawer we judge that there will be a Third Reader's Notebogg coming frow
the press soon.

 

2141

2. The secon, special thing the Bishop does in this area of

long-range preparation of sermons is to collect materials and ideas for
semnons he plans to develOp in the future. In one way or another these
subjects for future sermons come to him; then as he discovers material
in his reading or in any other way, he collects these ideas on the
various subjects on pieces of paper, clips them together, and "files"
then in the bottom drawer on the left side of his desk. This drawer,
which may be considered as his special file where h's "sprouted sermons
are growing," must have had seventy-five to a hundred small packets in
it. When one of these packets matures, or when an occasion arises
Which calls for the materials in any one of them, it is lifted out of
the ”special sermon material file" and shaped up into a sermon.

3. The final point w shall notice in this long-range pre-
paration of the Bishop is the fact that he plans his preaching program
well in advance. when he was in regular pastoral work, he planned his
preaching at least one year in advance. He would take time during his

1

summer vacation to do this planning. Sermon subjects or themes for
the year were chosen but not outlined, and the selections were always
'considered to be tentative and subject to change if necessary. This
long-range planning proved to be a real help and tinesaver because the
sermon subjects which he had chosen acted like magnets that attracted
0 1 V 3 o 2

material from every cook he reao and every experience he had.

Many a time the sermon has prepared itself, or if you prefer,

your subconscious did it. Such preparation will give a more

balanced fare, and the meat of the Gospel will have been more
leisurely and hence more masterfully prepared.

1Kennedy,_g;s word Through Preaching, p. t3.

 

21bid. 31bid.

2h2

When the time comes for the "immediate preparation" of a sermon,
a very definite pattern is followed. It is the Bishop's opinion that
while seldom is one man’s pattern in this area useful to another man,
each preacher should find a pattern by which he can get the best job
done in the shortest length of time and then make a routine of it.
Here is when, he says, it is good for a preacher to "get into a rut."1
The Bishop has established his "rut," and he says that it takes an
event of almost catastrophic significance to swerve him from it.2

On Wednesday morning he begins the immediate preparation on the
sermon he will preach on the following Sunday morning. The sermon sub-
ject having already been chosen and perhaps a small packet of ideas,
quotations, etc., collected and clipped together in his special sermon
material drawer, the first thing he does on wednesday'morning is to
think through the materials he has at hand and outline them. He writes
this outline, by hand, on both sides of a sheet of paper, this process
taking him from one hour up "depending on how much work the sub-con-
scious has been doing and how smoothly the thought processes function.3
This process of :etting the thoughts arranged and.written in some kind
of organized way is "the real labor"; and in some ways, he says, "the
most satisfactory moment of the week is when . . . the sermon's skeleton

b

has been assembled." This hand-written outline contains th main three
or four points he plans to make in the sermon and also some scribbled-in
notes from place to place according to the thoughts he wishes to make on

the main points of the sermon. When the outline is completed, it is

libido, p. 11).“ 2Ibid.

3Ibid. ﬁned” p. 15.

2h3
laid aside until the next morning. (we are insertin: a copy of one of
Kennedy's sermon outlines below. It is tee outline for "Sickness By
The Pool," a sermon we shall be using later in this study.)

The Story SICKNESS -Y THE POOL John 5:2—9
ocav

V-S

l. The belief in magic
A . All ki nd

Medicine drugs -- no harm? if no harm = no good

Diet--eat all you want and still get thin

PhilQSOphy from the east -- ?
B. wen't hurt
Drinking--TV-~every crisis----dyin3 = call for the

‘bartender

Ihppiness without character

--- Stanley Jones )
Adequacy without discipline -- Albert . . .
* . discipline
Schweitzer )

Herbert Welch )
What a father can do for his children
2. The fault of other people

A. Envy of others

The other fellow

II II II

better family
the breaks
influential friends

we ignore the exceptions
Bo Self-Pity
Nation-~those dirty communists -- Kennedy: what can

you do for your country

In the Church-- Rel.=a good feeling - “tingle"

3

In my own heart -- Prod. Son

3.

L.

The

A.

The

A.

Preacher's wife
preference for sickness
I 'm comfortahle

Shade--talk--pleasant

War--nice things
Economic dangers-- inflation, etc.

gov't. and cranberries

I'm relieved from responsibility

Very subtle-~those men toiling in the sun

I want to be excused

I'm different -- finer stuff

I am too spiritua

Hemorial for . In lawrence
healing

You make an effort

Stand up

Make a start -- this = hardest thing

Surprise and joy

You believe

The xospel = healing

Missionary and Hindu

Jiﬂal‘ettes -- Forest Lawn-~"Marlhoro Country"

{\J.
E-

BhS

‘ ‘7

On Thursday morning BisnOp Kennedy takes the ”outline and
scratchy notes" into a room where he can speak aloud what he intends to
say in the sermon on Sunday morring. In this exercise of speaking the
sermon material "out loud," the Bishop is not only clarifying the
thoughts he wishes to communicate in the sermon but also he is finding
the correct words that will "make the thoughts march."1 The materials
usually have to be rearranged and moothed out so that one point flows
more easily into the next. " ch time he talks throngh the message he
becomes a little more free from the paper on which the outline is
written. Again on Friday and 3aturday mornings he goes through the
same process of talking through the sermon, clarifying his thoughts and
fastening the entire structure in his mind. He spreads his preparation
quite evenly over four days; wednesday, Thursday, Friday and Saturday,
spending about an hour each day in intensive work on the sermon. He
suggests that a man should no+ spend more than four hours in special
preparation on a given sermon and that these four hours spread out over
several days will produce better results than four hours bunched up
into one period.

Early on Sunday morning the Bishop goes over parts of his mes-
sage again, and by that time he is ready to enter his pulpit and preach
the sermon without any notes. It is not Kennedy's purpose in talking
through the sermon several times to try to memorize it. The outline
and the order of the chief points are memorized, but not the sentences
and the words he will use in its delivery. Through the years he has

deveIOped an adequate vocabulary, a dependable memory, a good style and

_

lIbid.

 

2b6
other skills in public speakixg which he depends upon to give "wings to
the thoughts of his message" at the time of its presentation.

In the organization of Bishop Kennedy‘s sermons there is a
sameness of which, he says, he is a bit ashamed at times, but it is the
simple method he has always followed, and since it does not appear to
be distasteful to his congregations he continues to follow it. USually
there are three or four main points which he wishes to make about his
sermon proposition, and for each point he tries to have at least one
appropriate quotation or illustration. Once the Bishop gets the three
or four points written down on a sheet of paper and arranged the way he
wants them with their supporting facts and illustrations, he fastens a
picture of the paper in his mind--a picture which he can see while he
is preaching. He has "develOped a sort of a visual memory"; and in his
mind he can see the paper on which the outline is written and go down
one side of it then turn it over and go down the other side just as
though the paper were in his hand.2 He does not believe that he has a
gift of memory more than other people but that the secret of his ability
to Speak without notes is found in the way he arranges the materials of
his sermon and the hard work and concentrated effort he puts into his
preparation in fastening it in his mind. Here is the way he describes
this phase of his preparation.

I think that if a sermon builds up towards the climax, you are

climbing all the time; when each point feeds into the other, if
it's properly arranged, that makes it easier for you to remember.

I'm sure I have no special memory, no special gift in this field.
I think probably it finally goes back to making sure that the
skeleton is there which is clear in your mind and then on that

skeleton you follow through your points. I've never memorized

1Appendix V, p. 3.

21mm, p. h.

everythiig exec 1y. I don't think I ever say the same thing ex—
actly the same twice. I think that the main thing is that you
know where you are goinj, you know what comes next, and then you
have a certain freedom in saying it without being exact and saying
it the sane way. I think, however, that after you have said it
over two or three times, four times, as I do before I preach, you
have found certain GXpressions and certain words that seer right,
and you probably say more the same way than scretines I think

I do."

This habit of preaching without notes is one the Bishop de-
velOped some time after he began p eaching. Vhile he started out by
using notes, he knew even then that his preaching would be better if
there were no notes. Che Sunday morning he arrived at his student
church to preach and discovered that his sermon notes were thirty miles
away in his room. Of that experience he wrote, "That desperate moment
was my conversion, and it was one of the best things that ever happened
to me."2 He resolved that since preaching was his main ambition in
life, he would learn to do it with freedom; and at that time he estab-
lished the custom of preaching without notes.

From my seminary days onward, nothing went into my pulpit with me
except my preparation and hard wor . . . . So far as I can recall,
I have never stood in my pulpit without having prepared for the
event to the very best of my ability.3

Another habit that he lollows is that of never writing out his
sermons before they are preached.

I never wrote a sermon before it res preached, and though it would

probably have improved my literary style, I Em glad my se'mons
all reach th ear before they reach the eye.‘

I:

he has endeavored to train himwclf in the discinline of writing

as well as in the discipline of speaking. EVcry preacher ought to

 

1. 10 u ? 0 ’ w, s h .
Appencix V, p. L. Zhenneoy, L713 vforc- Thr'olzg: rreaghisﬁ, r. 99.

 

BKennedy, While I'm On Mr Feet, n. 136.

hint-2., p. 152.

write, he tates, in occer to keen one‘s Speech from verbOSLty and

s
:epetition1—-it will Eels him to "trim off the fat" in his speech and

Select the right words that will give him a style that is tixht and

‘4

Jo
! 1.

\‘IV'

sharp. However, he still as sts the sermons are prepared for the ear

t

and not the eye and that if in their preparation they are written out,

there is great danger that they will be lacking in spontaneity when

J

they are delivered.

He are speakers, not writers; we are preachers . . . (and) if
preaching is the bringirg of truth through personality, it will
carry the most weight when it flows most freely from the preacher
to the congregation. let a man be thoroughly prepares, and let
the message come with a spontaneity as if God at that particular
moment were directly addressing the will of each man. Such de-
li*ery carries an authority with it that is like a simple call

to arms. written stuff is like so many crutches for a limping
message to lean on."2

In one interview he gave the following Opinion on the effects of writing
on preacaing.

I think the thing that finally comes to a man is that speaking is a
discipline all in itself. You don't learn it by writing. I think
writing and Speaking are two different disciplines and if you try
to use one and let the other overlap on it you are in trouble . . .
I always think it does something for me when I write, but I do not
want the sermons I preach to sound like a piece of literature which
was written to be read.3

One more practice of the Bishop deserves to be mentioned again
and elaborated upon a little more fully before we bring this chapter to
a close. This is his practice of preaching new sermons every Sunday.

On this point he snvs—-
. .f

I get tired of old stuff. I preach new sermons. I stay with the
practice and_I don't fall back on the old ones but very rarely . . .

llbid.

 

zﬁenncdy, His Word through Preaching, p. 89.

BAplmndeC VI, :3. 90

v ‘ r~ I. _-.~-.‘1 _ O V... . ,_c~.:_ 03" 1 T ‘13, '
" a :ard Siifﬁ and it's a tung of kiotirlldt :Ut i belteve

t is tge only may we achieve any master'-7 of yreic is”.
Although as a bishop he now preaches in a different pulpit every week,
he still preaches new sermons, except when he is preaching in the same
pulpit every day for an extended period of time; then he uses sermons
he has preached.before.

It can very reaﬂily be seen the this practice places him under
a tension and uses several hours each week that he could easily use in
some other phase of his heavy adninistrstive responsibilities. However,
he entered the ministry to preach; and he will not let any o+her

responsibility rob him of his ”supreme calling” and."greatest joy.”

 

11b1d., p. 11.

ZIbici.

 

3Kennedy, God's '3005— News, 9' 10'

C F131:

TNVE."ION:

MATERIALS OF

H Vﬁ

TLEix T.{

SPEAKING

This chapter and the three thas follow till be devote‘+ o
a study of BishOp Ke nnedy's speak ng in terms cf the constituents c.”
public sped ing that are usually considered in the process of rhetorical

criticism: invention, arrangement,

studies in rhetorical cr riticism thus

a variety of patterns that have been

values. The emphasis in some of the
speakers while in others it revolves

emphasis in this study thus

speaker it will be our plan

the constituents of rhetoric as they

speech making.

ke

While we do not plan to ma

any of his sermons, it will

some of them in order to demonstrate
cnts of rhetoric. For ' '

will appear in his new book that is new (1963) in

published.

and the titles of the three sermons we have

B3 tt e Pool, ” (2) ”Go Up, Take Possw

Places

style, and delivery.

to continue

be necessar

this purpose we have chosen three sermons

The title of this book will be Say This

In the
far developed, there appears to be

followed, each having distinct

studies revolve around the

5

around the speeches and since the

far has revolved around BishOp Kennedy as a

in this pattern and consider

are employed in his practice of

a c .-1plete critical

to T! - 9.14 C:

or us .i reference to

e:
*5

the us age he makes of the constitu-
that
the process of being
Unto The Peon le,
(1)

'God In the Narrow

 

. ,r y, :r: 1.
chosen ale: 'b c :nes

301 n," and (3)'

250

we do not know the tire or occasion when these three sermons
were first preached, neither do we have the exact form in which they
were delivered because they had not been written out at that time. When
the sermons were first prepared, the Bishop simply wrote out by hand for
each of them a rough, sketchy outline on the two sides of a sheet or
paper. After the preparation was completed, he put the outlines away,
thinking that he might wish to recall the sermons at some future time;
then when invited by Harper and Row Publishers to put out a new book
of sermons, he went through the hand-written outlines he had saved and
selected the twenty for the sermons that will appear in his new book.

From these outlines he re-spoke the sermons into his office
dictaphone, and his secretary typed them out from the dictaphone record.
The first copies were edited by the Bishop and then re-typed for the
publisher. The c0pies we are using for this study are in the re-typed
form.1 we selected them at random from among the twenty sermons, and it
is our opinion that they are of special value to this study because they
are representative of the BishOp's workmanship in sermon preparation as
it is at the present time. It is his belief that he has not changed
much in his sermonic workmanship throughout the years he has been
preaching;2 and although we have not carefully analyzed a large number
of the sermons he has preached over an extended period of time, we are
inclined to agree with him on this point. While his approach, format,

and development have remained the same, we do believe that his sermonic

materials have become enriched through his years of experience.

 

.-—. --.-o

 

lCopi 1es of these three sermons are found in the Appendices of
an d are listed as Appendix I, II, and III, and will be identi-

this stu udy
Ly their numbers throughout this study when reference is made'mathem.

fied

f‘, -o v r‘
LA' “1151.". JI, he ‘0

The constituents, or canons, of rhetoric were quite fully de-
fined in the introduction of this study.1 For each of the constituents
two rhetorically-oriented definitions were given; a classical definition
from Cicero's 23 Oratore, and a modern one from Thonssen and Baird’s

§peech Criticism; and while it will not be nec ssary here to repeat

 

those definitions in full, it will be our plan to give an abbreviated
concept of each constituent as we study it in this and the following
three chapters. Also, since we are studying these constituents of
public speaking in a homiletical frame of reference, it appears that
this particular area of our study will be enhanced if we include a few
of the concepts and definitions of these constituents as found in the
literature on homiletical theory. With this in mind we shall make re-
ference occasionally to two standard homiletical textbooks: Broadus,

J. A':.QE the Preparation and Delivery of Sermons; and Blackwood, A. w.,

 

The Preparation of Sermons.

-.-iu-

 

From the rhetorician's point of View, ”invention" is the first
constituent of speech-making and it has a dual nature consisting of the
materials from which the speech is built and the imprint or mold that
is imposed upon the materials by a given speaker. Broadus speaks of
"invention" as being a process that consists of two steps:

1. Getting a combination of factual stimuli.
2. Responding to the combination.2

He illustrates it by the process of making meal: First, there must be

 

1See Introduction, p. ix.

2J. A. Broadus, 92 the Preparation and Delivery of Sermons
(New York: Harper and Brothers, 1926); pp. 76, 77.

 

253
the grain (factual stimuli or raw materials), and then there must be a
grinding process (speaker's response to raw materials).
The body of factual stimuli or raw materials is also described
as being the ”non-artistic" elements of invention, and the response a
speaker makes to the raw materials the ”artistic" elements. With these
introductory statements about the nature of "invention" in our minds to

guide us, we are ready to begin our investigation of Kennedy's practice

in the area of ”invention" as found in his sermons.

Non-artistic elements of invention found in Bishon Kennedy's Sermons.

 

l. Eaterials from the Bible:
In one of the BishOp's letters to us there appears this
statement: "I believe that the Bible is the great book for the preach-

"1 and in his sermons there

er and the great source for relevant sermons,
is found abundant support for this hel'ef. Almost every sermon he
preaches is begun by usin: a Bible text, some from the Old Testament
and some from the New. Many of his sermons are expository in form de-
veloping the unit of truth that is found in one Biblical passage, but

5

s twelve or more dit—

CJ

there are some tonical sermons in which as many

.. n ‘2
terent texts may be found.

2. materials from books:

 

 

Kennedy's belief that a preacher "ought to squeeze the

juice out of one book a day,"3 appears also to be a practice he follows

m-~v “- -‘ --|_--I~

lKennedy, letter to E. 0. Banks, November b, 196;.

23ee first sermon in God's Good_News (New York: Harper & how,
195h )3 PP- 13".}?-

3Kennedy, While I'm 92.§K Feet, p. 72.

for he is an avid reader of books on almost ev~ry tepic: theolcgy,
historV, philoSOphy, politics, biography, science, travel, fiction,
etc.; and from these books he is constantly collecting facts, stories,
testimonies, Quotations, etc., to use in his sermons. Sometimes he
uses direct quotations from the books he has read, and at other times
he makes reference to them by giving an indirect quotation or telling a
story he found in one of them that illustrates or supports the point he
is making in his sermon.

3. Katerials from situations and issues:

 

His sermons are filled with situations and issues found

in life today that may appropriately be considered in the Christ’an
pulpit.

1 “(31.“ 41"]- p“. % 1N1 V“ PV.ﬁqI—-\ ﬂop.
gt. ‘kA quJC‘ S J. I O: I .‘L'13.n eh: ".II lbnb-w n) 0

--—.-—.—.—~

 

 

Eb makes frequent reference to personal experiences and

J- ‘-

ererienccs of others.

(I)

S. Fiberi 13 from travel:

.9 ...- .5

 

Kennedy has traveled around the world several times, and
on occasions has toured to foreign lands. In his sermons are found
many insights and references to objects, places, and peoples that have

resulted from his travels.

To illustrate the variety and amount of non-artistic materials
used by BishOp Kennedy in his sermons, we have rade a chart of those
materials that are found in his three sermons we are using in this

investigation.1 In order to make it convenient to locate the items in

the sermons to which we are referring, we have indicated their position

5

by givinw the number of the pare and the number of the line or lines 0

V‘

p

‘

r0

the page in this manner: l:2-h--meaning page number 1 and lines to L.

 

a ...”..-

 

lippendices I, II, and III.

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In summary we may observe that while ther;
text actually read in each of these three se'rors, the text is lollowed

ve“y closelVL nthe (2e velopment of Bach sermon. Materials from two or

more Giff er nt nooks are founj in each sermon, with four or more stories

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in each. Also, there are mmv references to individuals, lif
tions, places, and objects. Considering the variety of this raw
material and the fact that each of these sermons is only about ?,§O«3
words in =ngth, it is our Opinion that BiSJOD Kenn 18(1J 1.as canonltittei

great skill as a crtmf man in this area of sermon building.

Artistic elements of "i1ventior" found in Bis Zion rennerr's 3: rmons

 

 

The artistic elements of invention are also known as th e "nodes
of persuasion," origin? tin3 prir.a: wil* within tie persona Hi ;r an? shility

of the speaker. There are three of these elements, custonarily referred

0-0-4

to as: "Etz'cal Proof,"" Mgica 1 Proof," and "Emotional Proof." The

or

same three sermons that were used to illustrate Bishop he nnedy's voﬁc-
manship with the non-artistic elements of ”invention" will also be used
here to illustrate his workmanship with the artistic elements.

1. Ethical Proof (proof that rises fﬁom the speaker's moral

I

 

Character, or personal creditilitb): In the area ofo ‘1 ct ethical
proof it is interestin he to notice that in all threes mions he refers to

hirself by tray of personal experience only tilree times. In "Sickness By
the Pool" there are two personal references, the first one a sinfle,

straig tforward introductory statement: "Sometime ago I stood where

"1

this scene is supposed to have taken place. This statement reacts

upon his competence in t iat he is speaking of a place he hasw “sit e,

 

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and it also gives 61 into his honesty and intelligence because

he added "wlerc this scene is sunposed to have taken place." There is

 

no egotistical dogmatism in this beginning sentence, but helpful infor-
mation stated with caution.

The second reference to himself in "Sickness 3y the Pool" is
where he uses his own childhood experience as an illustration of self-
pity.1 This reveals personal courage and thoughtfulness for others in
that he drew .n illustration of a weakness from nis own life.

The third personal reference is in "God In the Narrow Places,"

where he tells about what he was doinr on 0:32? l9hh.2 Although he had

‘4

1‘)

no children at war, he was a pastor; and he was .t his church along
with many other anxious peeple praying for the soldiers who were landing
on the beaches of Normandy. This experience shows him to be a ran of
sincere concern for other people.

In each of the three sermons, after read'eg his text, Hennecy

gives a brief, yet interestin? and comprehensive becxground of the tex .

evenls thon;htful and intellectual workmensnip. He is

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aware of the fact that many people in his congregation have only a sur-
Lace knowledge of biblical history and would not be able to comprehend
his message very vell without the historical setting. Also, the historic
cal setting helns to catch their attention and prepare them for the
message that is to be built upon the text.

All of his words are sirnle and well-known. ihere is hard y one
word that even an uneducated person would have to look up in a diction-

' -- a ..J u‘m A w v\- - : F! - -r \ '1 ' In. - ,« .
er]. his thon9nts are clear eno ﬁreciselr elpresseu in sentences that

—__ ______
-~—-.

15 :9-16 0

29:17-10:7.

230
that 3r~ short and easy to govnrehend. Also the sermons era short
(only shout 2,733 worse) 3L5 t“cy are easy to 331134. These character-
istics of a sermon show conoetence and thoughtful consideration on the
part of the preacher.
Indirectly he reveals himself to be a man of high quality and
virtuous living by the situations and issues he is either for or

against. In the serrons we are analyzi.r.g he reveals himself as being

3

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stands for scientific medical knowledge and gr‘ctice, 13 forei"n ris-

. 1' 0 C o '1 0 0 ~ 0
szLons,“L love in the homc,1/ inciv1dunls assuming ewsoiAl rrsnos~'cil~
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ity,16 Joy and health i1 Christian lin mt,*7 world peace,l’ racial
0 an o o o . or) 0 0 o 2
equality,‘7 the esunrnlcel snir1:,*‘ sniritual enc :oral nr033ess, 1

men and churches wit faith and noral coura e 22 irilu uenc of God and

9 ‘3. 0 9 O 0 q
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167:19—91. 171?:13-17. lBAppendix II, 2:3-17.
192:18-3:12. 203:h-10. 21h:12-l§.

229:7-1h. 2311;7_7e, 2hii:16-21.

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tiscusseo titn unnexstunu1n~ and geni' leucse. All or ULVQQ Qualible.,

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which reflect upon Bisuop Ke21nocy's ethical enpsal, are piescn ec here

in support Cf the 31t.1cns that he is a man of good-will, intelli"en~e,

2. Logical Droo f (proof that rises from the rational or

 

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reasoning processes of the speaker): Lne arg‘xaentative elements 1:1

Kennedy‘s sermons 60 not apnenr to be formal and pronounced but rather

1

informal and easy. This mi.£ st 1:e the qualiﬁy of ”‘wnping 10 se,” which

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forms ii his speekin3. No Couht there are cases of formal syllcgis:
reasoni% found in sore of sis sermons, but tiers are none found in the
three sermons being analy ted in this siiéy. However, we do find nany

exam“tles of in£o~nal reas onin gsuch as cars e and effect and cause, and
arguments by examples, analogy, allusions, and testixcny.

The sennon ”Sickness By the Pool is an exannle of inductive
reasor .inm In the first part of the sermon Kennedy deveIOps a pictxre

()

of the universal sicla css, physical and more], that envelope the human

5 .‘J

fawily; an: Q9 stresses the "reat need of ein: healed. But instead of

asserting that tile only source of true healing is the Civine power of
Jesus InriS*, Which COUlC form the aajor premise of a categorical sylla-

‘: '2 . ‘ v 1‘ V ' tvv“ J- ‘ -- r1 c A :. '3". - . , \ 3‘ - -‘
sism, as simply stresses tne e1eat HLCu dht UACH gives several 6Xﬂh§l£3

ppendix I, 3:18; 10:5-7; Appendix III, 8:h-6.

2Kennedy, While I'm On fizz Feet, :2. 36.

of the wrong we; Ey which reople are trying t find healing. Each

Lffo is found to be unsuccessful, and then b: none: to the generaliza-
tion th; only in the divine power of Jesus Christ can nan find true

he; 'n;. The steps in this inﬁucaive deTLiopment “ill he demonstréted
nor fully in the nezL wt %.pter, which Ceals with arrangement.

Cause to effect, and effect to cause relationships are used

'

frequently byB Mskop he1necy. ﬁe have listed below a few samples of

this form of logical proof that are found in the sew ens bejrg e:carinec:

I“ ‘ q _ g .
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The man Vlo denLnd3 n luc}: will oeue to a sad end.

A

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When the churo h bezins to be aware of its onuortunities
and resources . . . it will be healed anLI .rill “Lal others.‘
By blaming others we are relieved of personal responsibilitV.3
The e--3e and relaxation conncctec‘; ”it”: the sinpl' l
the savage pulls civilized men in the direction of

This pride of our own echievements so“Ltimes puts us on thc
defensive, so t‘zct v cannot accept honest criticism. 3

Out of exnelien30 o sufferina ind icann01ntmrn mun are
maL‘c sensitire to the on e 1to cast one czn help.

H) ('3

st to Cans e":

or strange and exotic relijicn . .n. sprin:s out
of tnis same LeSire for a new anu ‘asy answer.r

Wﬁa:un:caught up in the midst o: theqlast i2"asion” because
our negro brethren are urging us on.“ Nhat causes our anxiety
and why is inner peace so hard to come by? . . . The religious
man knows it is V d nrobinj his heart and commanding him to g
and possess that set er 1? .nc.

Greatest reli,;ious L: {perien ces of life often cone from the
narrow places.

 

ﬂan h—s a sense of s1 :allncss vhen he 5+1uv, near the big

affaiss of nature.11

lApandix I, 5:22. 2I?id., 6:32-2h. 3Ibid., 6:6,7.
a m

.32. 3Appendix III, h:l,2. 61bido, 9=lho

n

')
7Ap13endix I, 3zlh,l§. ”Appendix III, 2:13-3:3.
1'" ., 1. 1' I
7-010., 3:17-hz3. *QApancix III, 13:§,e. lll‘l ,3: l7.

 

b)

‘ . - .1. ', . . .... - -. .. ,. ‘ :" 4.2. 37'...‘-
"Arguments c" nyamules" quHMrS to De one oi uuC albuOQ'S

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. h a A ’ . . w-u n - (‘ ~ A rc -. 4-: - s u- \\ " ‘4‘" .-
favorite Lorns oi 1931331 ,roof. He makes an ascertiav, then SlngiJD

‘

it

Assertion:

Examples:

.Assertion:

.Ekamples:

Examples:

As sertion:

M
k

by FOVC‘QI examples.

we have not gone beyond using magic in seeking ansvers
to our problems.1

Fﬁracle drugs and tranquilizers2

‘f\ o 0 o 1

mxotic religionJ

‘
Liqu 01‘”

lo down into 3

cf-

we blame others for our troubles and set
state of self-pity.

d
Personal experience of self-pity during his childhood?
...6

"those dirty Comrunists

Flame the devil7

God puts before men and society a better land to go up
and possess.

. a 8

horlu peace

‘7‘ q 1 __ ".1 9

rreeoom eno equality for all people'

Spirit of ecumenism among the churches10

Civilization is forever under the attack of peeple who

prefer the jungle.

lAppendix I, 2:2,3. 22:8,9.

33:1h-2o. b3:21,22.

55:9-16. 66:6-16.

77:22-8:8. Bippen‘ix, 2:8-17.

92 18-3:3. 103zh-10.

El-po\~.~q1 3

“AL—d'ii '. .-

1
Y?" '1 ' ., - ., ' o - _ '_ - ..
naturalistic school or Jrising

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Ecdern art with its blobs of color2

Pknbrn.end low norals

Assertion: ine sense of our smallness comes to us sometimes in the
presence of the big and splenéid affairs of nature.h
Exanples: Admiral 3yrd at South Pole-5

6

Cn the rim of Grand Canyon

7

Long Sweep of history

Assertion: The Lord waits for us in narrow places where we can hear

Him and not run away.

(a

Examtles: The nation of Israel“
7"“ 0 O
e-bay 1n 19hh’

o o a I ~ 10
Christian churches bcnind tne L-on Curtain

Each one of the three sermons under study is structured in the
.€<:rm of an ”argument by analogy.” In each case dramatic text from the
Tiible is chosen and then describeo in its contextual and historical
seatting. This is followed by an assertion that there is a similarity
berbween the biblical situation and some specific situaticn we find in
tkma lives of individuals or in society at the present tire. The body of
tkna sermon then consists of stating the important points or situations
if? the biblical story and maVing relevant applications betveen then and

I o o o O N
t5“? present Situation. (In the chapter on "Arrangenent," which ;oll vs
\

15:3-16. 25:17-2h. 36:1-22.
3Appendix III, 5:17. 56:1-3. 66:9-13.
76:1h-19. 89:2-16. 99:17-1c:7.
1010 :8-19.

265

follows this one, BishOp Kennedy's nethocclogv of "Argument by Analo*v"

will be clearly demonstrated.)

"Argument by Allusicn” is another form of logical proof that is
found rather frequently in the sermons of BishOp Kennedy. From his
'broad knowledge of literature in general and the Bible in particular, he
appears to be able to make spontaneous allusions that fall into the

context of his message in a smooth and effective way. In his sermon

(

"Sickness By the Pool" allusion is made to C. S. Lewis' autobiography in
this way.

The great surprise that comes is the realization that joy is his
gift to those who carry their share of the load. C. S. Lewis
wrote an autobiograuhy which he entitled "Surprised by J y." It
is a fine insight that to take Jesus at his word is to find our-
selves surprised by his joy.

Tliere are several allusions to secular literature in his sermon "God in
tlie Herr w Places."

Young men like to repeat Earnest Hurley's words about being cap-
tains of their fate and masters of their souls which is mostly
nonsense. One week I had a blow because I read three things
about parts of my Area which I resented. The first was a book
called "The Green Felt Jungle" . . . In the second place, I read
a book about Arizona that lampooned the ”Cadillac Cowboys" . . .
Then a magazine article talned about Los Angeles culture with
tongue-in-cheek . . .

Or we catch a glimpse of the long sweep of histo*y. we begin to
have some.sense of what Professor Eislev called "The Immense
Journey."q

In this same sermon are found a number of allusions to the
Bilglc
- 0

There is nothing on the human side of the church's structure to

make us believe that the ”ates of hell will not prevail against it.
c a y 'p—.,' .-

(An allUSlOH to st. natthew I5:lh){5

x

 

lippendix I, 12:13-17. ZAPPQHGiX III: 3:112:

31bid., h:2-ll. hibi€., 6:1b,l§. Slbidu 7:20-22.

I) :16
I.—

As listened to him, I thought how wonlerfrl it would be if
{eople in America could have such an experience and learn the
essential thing of the Christian faith nanely, God is owr ref
and our strength. (From Psalms hézl). _——'_*

VIC'CL
" D:

 

 

He (St. Paul) talked about the impossibility of doing what was
good.even when he knew it was good. (Alluding to Romans 7:19).2

He describes the despair of being a victim of principalities and
powers. (Alluding to Ephesians 6:12).

"Argument by Testimon "--In the three sermons we are analyzing
there are onl" three indirect testimonies-~all of them beino found in
J J
the sermon "Sickness By the Pool."
A great doctor sa'd one time that if he were told a medicine was
perfectlv harmless, he would know also that it was perfectly
useless.h
(Erinking) seems to be the solution to every problem until, as
Billy Graham one time predicted, when theseﬂpeople come to die,

they would probably call for the bartender.3

Ah, but we want something the surgeon-general has warned us may
produce (cancer).

While considering "Argument by Testimony" it may he pointed out
hrere that this form of proof does not appear to be one that Kennedy
reelies upon to any large extent. In fact, he is agains the method of
gxreaching known as proof-text preaching,7 and the evidence above drawn
from the three sermons we are studying shows that he does not rely

J.

hemivily upon the testimonies of others to support the points in his
58 I'mons.
From the materials of logical proof which we have studied, to

SCHhe extent in depth, in the three sermons we are investigating in this

thKBsis and from the many other sermons by BishOp Kennedy‘which we have

\. CHO‘I
lune“, 10:17-19. 21mm, 1:3: 2. P:>id., 12: 3.
'
4Appendix I, 2:20’ 21. SIbido, h:1"30 6mido, 9:230

7Kennedy, His Word Through Preaching, p. 97.

 

h)
(7\
5)

heard or read the following 01 serva+ions can justifiaklr be made:

9 _ g .

1. In the sermons of Bishop Kennedy there is Vtry little use
made, if anr at all, of the formal ;"pcs oi logi-al
reason such as deductive ané svlloristic. In':thau of

J .3
pproaching is congregations with an attitude of "I hsre

‘

some facts I'm going to prove to you" no scr

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to them in lis lOgizal approach, “Cont now, let
reason together."
9 There is a frequent use of th 3 inductive methoﬁ, in which he
brings together several points or examples (usually three)

—\ o ‘_ _ _ a , w. .2.
as supportinq xv: .:1. cc and tncn states the generalisac1on

1

he desires to communicate to nis hearers.
3. 'sile he is strong in his convictioas and states than in
clear, enez5(tic 111’H“‘0, it appears to be his method
to present them in a logic that is easy and ”hangs loose.”
b.1ie cc 36.ncs largely upon arguments by example, ana105y, and

allusion but not to any extent upon proof-texts uni per-

sonal testimony.

3. Emotio nalP roof (p roof that pu+° t e listeners in a frame

 

to react favorably to the speaker's purpose): Some of the 2 asrziCIl
rhetom min as he:ld that logical and emotional appeals form a dualism
which oliv supportinu roles to each other in tnr rh<torical process.
Logic clarifies thouyht and in 'orrm the mini, thus appealing to the

intellect, while emotional appeals react upon a person' s feelings and

thus energize the will to respond. It is apparent, then, that every

 

1Thonssen and Baird, Speech and Criticism, p. 373.

268
effective and persuasive speaker will make use of both logical and
emotional appeals in his addresses. It is our pun ose now to s tudv the
quality and types of emotional appeals Kennedy uses in his sermons to
supplement the logical proofs previously analyzed.

In considering the quality or kind of emotional materials used,
we observe the absence of any vociferous characteristics in his delivery
(His style of delivery will be discussed in the last chapter of this
thesis, but the absence of vociferation is mentioned here because of its
relevance to emotio s in public address.) While some prc.cners employ
the declamatory style of delivery for its emotional effect upon their
congregations, this is not Kennedy's method. Instead, he employs his
vibrant baritone voice, his clear and energetic style, and tis straight-

forward conversational manner of deliverv. Fhe

(D

qualities, plus the
fact that he speaks withoutzlotes, appear to give a great deal of
emotional nagne ff not to his sermons. His thoughts have the e::ect of
comirlm directly and presentl' from his mind and of ‘oeing pr 33 “for h
by the urgency of his personal convictions. Considering the congrega-
tions which he usually addresses, it would seem reasonable +o conclude
that these qualities found in his pres chin 3 make a stronger emotional
impact than the declamatorvs c tyle.

Also, we have observed that as does not employ illustrations
that are in the "death-bed" or ”tear-fetching” category. His sermons

are thoroughly supported by human inte est items and short stories, hut
it appears that he carefully avoids the use of items and stories that
stimulate violent emotional reactions. In addition, he us 3 some of the

psychological steps in persuasion that are 01.3 ﬂied bgr Alan Honroe in

269
his motivated sequence.1 The human interest items usually consist of a
brief quotation, an allusion, a sinrle sentence, or a story w.ich seldom
contains more than one or two paragraphs. It is his plan to have one
short sto: v or illustration for each.main point in the'body of the ser-
mon, and the presence of these "highlightS" or ”W no.0ws" at appropriate
places throughout the disc urse do result in a more alert and sustained
attention on the part of the congregation and thus a stronger emotional
response is achieved

BishOp Kennedy relies frequently' upon the ca w: huran Ci-VGS: or

"2
"i.pelling motives” as they are termed by i. E. Phillips,“ 3or emotional
response in his sermons. These drives have o=erl listed.in various ways

‘

by di9ferent theorists on the psychology of public acdress; and while it

will not be necess ry here to give corsideration to the various classi-
fica tion: of these drives or ”desires" that are presented in rhetorical
and homiletical literature, it should be helpful to draw up a
list fr r hie available sources and then.see how and to what extent thew
are employ-d by the Bishop.

Since A. 3. Phillips constructed the original tten 1.9 :h century

list of "impellins motives" that is found 'n recent rhetorical theorv,

3

we shall begin with “is list of seven basic desires.
l. Self-preservation 3. Affection
2. Property 0. Sentiment
3. Power 7. Taste
h. Reputation

 

lAlan H. henroe, Principles and T*nes of Speech (Chicago: Scott
1‘ ”Jaw- ') 1 C -- v—- “v.- Q‘ A n ..-“ - 5 H ’- 4
-oresman ano cupa.,, ,42), pp. 307-397.

2A. E. Phillips, Efi‘ective Sneaking (Chicago: The Newton
A MM
Corr“ny 1‘0nl s )8
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3Toid.

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1‘“ -1 .... “To...“J‘ §’\‘ )1,- ‘ﬁﬁﬁ ., f ~¢ Qr‘\ \ _ 1" 'N y . ft. (- ‘31
31.11181 0 1A<A¥w «k‘u‘u J.’ U. 81-.. 3.“ -Ll..,5",.\ 3 '3: .11" 1 Ulljrr‘b 1' J l A ' ‘1 ‘

-... ‘1‘. I 1.,» ' JJ it;

1 ﬁr-*r*7‘..o T-n.1r'~n rﬁ-A-w-
‘ C‘ .1..-)~1 11.42:) (.4... .3... I :30 (3.4.‘1-"\:-‘.’.l .

Social responsioility or 2.truisr
Fair nlay
Seli‘ ~enhnncement or p??iu3131 honor
HuLly life :.“ith its comfort, acceptance, and joy
With his general list before us, we shall now turn to the

4- ~O~ a 2 » vv- P.~\'\ 4- - - 7: ‘ar', v ‘.\f -... ‘— ~ .~ «-
th‘E": 663131011: we; -uv, .LnV3 ti: r2 L-z-.._‘) czllLL. 0:;"3 .u'nctt 312' 15135 ('3 33115.08 131116.1-

Self-1reservavion: The sermon ”Sickhrss “" tie ¢ool" is : ooc

-’.A u. 1 -r-' r ~ . a q 1 ‘ n : . l- I 3, ,- . I a . Q 1‘ ~ r\ A r : ‘3‘
eienole oi emotion; 31001 oirecteo to to motives o; self-oreserwatioL.
L A. L

Bishop Kenr edy us —5 the word ”Sickness' in the sermon to cover the sweep

-o

of problems that have cone upon the luren race, inn Mi iduolly 21d in
groups, a: the results of sin, and then he dr ass fron his textual hack—

Poe ‘Iﬂ v t 3“ ()3 {r ‘3 ,.A 1- ' (.r‘ 13 ﬂ 2;. hwy-1: Yr. .r‘ ‘ yr ’,'L":,-.)" 4" 'Y‘ N 3
ground (33.1.6 01 not 0 1- - 1" 1 e e. 1,-1.1J1rL ‘L- “-1211 one; Lee-c
to be healed.

sel.-rn11nce1cnt‘ Jhile the desire for ”self-yreservetion” may

 

be thought of as a desire for a ccau ort21le ”s+'fus quo" existence, the
drive for "self-enhancement” is that desire within man that causes him
to venture many times by faith and -eech out for changes that promise

to elevate him to a higher level of existence. This is the motive
appeal that is employed in the sermon "Go Up, Take rossession." In this

We won indiviouels and social groups in our ,ix1s 31c retresrn+ed as

 

 

— ...-.-. L

lln Thon.ssen and Baird's Sneec‘1ﬁticism, pace 366, may be

...

found an ex xaHded list of the impelling motives, which incluies t1orse
listed above on this page.

being in a camping positicz like tin: of -Jriel :nan she singed on the
banks of Jordan with the wilderness beh‘nc her and the ﬁromised land
tefore her on the obner siCc cf tre river. The theme of t3i~ serrcn is
that those who have a vision of TE‘ter lent should by faith, Vii
power, and God's help rise up ard take pos sess'on of it; and the
emotional proof of the sermon is der iveo fro: the Cesire for self-
erﬁimcement .

The third serron, "God In the Narrow Places," “nre°rs to rerire
its emotional proof from both the desire Eel ”self-preservation” and
for sell-enhancenent.” If we woulﬂ reduce the senion to one sentsn<a

it ~»;ca s to be this: Mm rtimes it is in die NIEPOW nL ces of iZe
that we 11eet Goo 1nth2iis power to sare us (self-preservation) and Opens

~.. 0 1 ° «I . .. --v.'~'1 ' "n. .-.. m (1' :-
qeiore us life ‘ ngJtSFt inc nwoiesz Ciscovely--tna Leliity oi JCN-
a ‘ r ~
(scli-ennnncenunt)
'* V ‘r “ ”‘5 ‘ --A 4 » - V‘H 0- "O ' ‘
As to look throubn tn. t.r.L sern is, he 11nd some gooc exanples

where some of the ivpel

 

linr motiv<3

are used effectively. In the space

below we have listed these i".pelling motives and the rLECV1nt s ntences
or thoughts.
Fear:
lbdicine is always a two-edged swore wit W'bot healing pc er
and destructive force.1 In his warning against cigarette
smoking Kennedy asks "Is there nn5r person W10 hlnts lung
9"2 0 0 ﬂ 0 J O 0 -ﬁ A ‘ y l ‘ I. >
cancer. C1V1iizaticn is :orcver uncer tne attacx 01 people

who prefer the jungle

“--...- ‘

1A

ppendix
211016., 9:22.

 

3Appendix II, h:18, 21.

. . who are saJQ‘r in theil hearts.3

...-- ..‘oaﬁ‘ ”—5—..—-¢-4

Patriotism;

 

"How did thirteen colonies ever develop into (a) nation like
America? . . . the richest and most powerful nation of our

. 1
time."

. . . r - 9
His story of prayer serVice at his church on b-uay 19hh.‘

”Think what it will mean if every American citizen is first

class and every American child has equal opportunity."3

”Attacks on Communism become a way out for the professional
patriot who finds it easier than making personal sacrifices

for his country."h

7‘ {1p ‘ n+- . ' o
I£~LJ-{L;\J‘J10{1o
W

m

"The best thing a father can do for his children is love

their mother."5

Altruism:

"This is a great day for us because Negro brethren are urging

6

us to go up and possess the land."

"Every man is commanded to go out beyond himself and claim a

place in the healing ministry of the world."7

"The man who takes social responsibility has admitted and ac-

cepted the claim of his brethren."8

.- _‘ A _ AAAA . L- _-_A M

 

1Appendix llI, 7:6-9. 2IWid., 9:17-10:7.
3Appendix II, 3:1, 2. hAppendix 1, 6314-16.
Slbid., 5:1, 2. 6Appendix II, 3:2, 3.

71bid., 3:15, 16. 31th-, 7:13, 11;.

273
"We think that everybody else ought to win his own way and
not count on outside help. . . . we forget that we may have
been more fortunate . . . and that they suffer handicaps we

never knew."

 

"No man is self-made, and every man has been helped by friends
and strangers to such an extent that his pride is destroyed
if he is honest."2
There are a few places in his sermons where he uses a wholesome
touch of humor, which always has the emotional effect of relaxing an
audience and placing it in a more receptive mood. r‘peaking of tran-
quilizers, he said: "A man could take a pill and suddenly feel at
peace with himself and the world. Why would he ever need the help of a
psychologist or a minister."3 He concluded his description of the
white-robed prephets of exotic religions with this sentence: "It (his
religion) will be more convincing if he also needs a haircut."h
He illustrated one point of his sermon by telling the story of
a young minister's wife who was being tempted to purchase a dress she
could not afford. She told Satan to get behind her; and when he did,
he whispered to her that the dress looked beautiful in the back. She
bought the dress.5

Psychological arrangements in sermons assist not only in the

area of logical proof but also in the area of emotional proof, and we

4‘ ‘—-—- A ‘W‘M‘w

lAppendix 111, 3:17-22. 21bid., uz21, 22.
3Appendix I, 2:11, 12. hIbidu 3=13-

SIbid., 7:22-8z7.

observe that in the sermon "Sickness By the Pool" Kennedy followed the
five steps in Alan Monroe's "motivated sequence." While this arrange-
ment will be demonstrated in the next chapter, we believe it to be pro-
per to mention this fact here because it does have a definite relation
to emotional proof.
We conclude this study of the practice of Bishop Kennedy in the
rea of emotional proof by making an observation on the ethical involve-
ment of employing emotional materials in preaching. It is evident that
a Christian minister is limited in this area of persuasion by the
ethics of his profession. On this point John A. Broadus makes the
following statement.
A preacher must of course appeal to none but worthy motives that
are harmonious with Christian moral ideals. The principal motives
he is at liberty to use mat be classed under three heads, namely,
happiness, holiness, love.
While a secular speaker may use the impelling motives to energize
emotional impulses that are carnal and selfish in order to achieve his
purposes, this practice is not acceptable in the Christian pulpit.
When we consider the emotional proof found in Kennedy's sermons, from
the viewpoint of these ethical limitations, we feel justified in con-
cluding that he has worked in harmony with the high ideals of his

Profession and has endeavored to energize emotional impulses that are

compatible with the spirit of the Gospel of Jesus Christ.

M

_ Ah-

 

....“

1John A. Broadus, En Egg Pre aration and Eeliverylgf §g£232§
(New York: Harper & Brothers, 192 , p. 21 .

CHAPTER X
AERANGBX‘ENT: MATERIAIS OF PROCEDUELE

The term "arrangement" (according to Thonssen and Baird in

Cpeech Criticism) embraces the following three matters: "the emergence

 

of a central theme, the general method of arrangement adapted for the
speech, and the order in which the parts of the discourse are
develOped."l The purpose of this chapter will be to study Bishop
Kennedy's sermonic craftsmanship as it revolves around these three

matters.

 

14 £33 Emergence of the Central Theme:

The themes found in Kennedy's sermons come from several sources:
life situations, theology, books, nature, etc., with the majority coming
from his reading of the Bible. He speaks of the themes as "hitting"
him.2 By this expression he appears to mean that the idea, or theme,
of a sermon suddenly flashes into his mind while he is reading, observ-
ing, or reflecting and his imagination catches a vision of the sermonic
possibilities that are wrapped up in some event or item. In his letter
of November h, 1965, he describes the way his sermon themes are born:

The three sermons you mention were preached some time ago, and I

am afraid I cannot say very much to you that will be helpful so far
as tracing the ideas which underlie them. 1 am almost sure that

1Thonssen and Baird, Speech Criticism, p. 393.

2Gerald H. Kennedy, Eho §peaks for 92d? (New Yerk: Abingdon
Press, 195h), p. 7.

 

275

t

in each case it came to me as I we reading the Bible and.
suddenly saw dramatic and religious possibilities in these
biblical instances. I think a great ceal of my preaching cones
from some striking text that suddenly takes a hold of my imagina-
tion. Once in a while 1 am fortunate in that the incident itself
seems to have the natural outline. That was more or less true of
my "Sickness By the Pool" sermon. I believe that the Bible is
the great book for the preacher and the great source for relevant
sermons.

At times the theme appears to emerge in its complete form di-
rectly from the illuminated text, but at other times he seems simply to
grasp the dramatic idea which then begins to act as if it were a magpie-t
in his mind attracting and rejecting materials until the precise theme
emerges.2 rl‘he errlerging of this theme is an important factor in the
BishOp's theorg,r because it helps to insure unity of thought in the
sermon.3 When the theme is determined, the Bishop proceeds in the pro-
cess of developing the mssage from the collected materials so that it
unmistakably emerges.

Emile the themes in Kennedy's sermons being examined in this
seetion of our stm.y are not definitely stated, as such, he has select—
ed Enid arranged his materials in such a way that they do clearly emerge
as the messages are unfolded. The theme that emerges from each of
theSe three sermons appears to be as follows:

"Sickness By the Pool"--For those of us who are really sick
(81’1”Sick) and in desperate need of being healed there is a Great
Ph ~ .

ﬁrs lclan who can truly heal us.

"Go Up, Take Possession"--God has placed in each of our hearts

8. . ,,
longing for a better land which, by his help, we can go up and possess.

 

1:3. H. Kennedy, Letter, i‘Jovemoer h, 1965.
2Kennedy, His Word Through Preachigg, p. 143.

31bid., p. Sb.

27?
"God In the Narrow Places"--It is in the narrow places of life

that man makes his greatest discovery and receives his richest

bless:Lng.

2. 3318 General Method of. Arrangement:

This expression "the general method of arrangement" is the
second matter which the term "arrangement" embracesl and, as pointed
out by Thonssen and Baird in Speech Criticism, this expression does not
refer to the order of the three usual parts of a speech outline-ointro-o
duction, body, and conclusion-~but rather to the plot or design into
which the points in the bOUY of the speech or sermon are arranged.2 In
this area of Kennedy's practice he works in a fashion similar to the
way in which he prepared his materials for a debate. After determining
the theme of the sermon, which he likens to the affirmation in a debate,
he then proceeds to arrange his supporting points for this theme so
that they will hold it up.

The process of arranging the points in the body of the discus-
810:} he illustrates by a sleigh and a dog team; the dogs in the team
are the points of argument, and the sleigh is the theme of the message.
The dogs are to be arranged so that they will pull the sleigh to its
deStihation but not tied all about it so that they can only "worry" it}
Heme dy expresses his strong convictions of his method of arrangement
in the following words:

I feel so strongly on this subject because it has not been an
unusual thing for some person to come up to me and say with a

nd of unbelieving wonder on his face: 'I was able to under-
Stend what you said, and 1 know I can remember it.‘ The only

\
l’I'honssen and Baird, Speech Criticism, p. 393. 2Ibid., p. 3914.

3Kennedy, His HOPE Through Breaching, p. Sh.

reason for this is that I received such a thorough grounding in
the necessity of organizing speeches from a fine teacher o“

public speaI-zing in my high school that I cannot preach any other

way. It is no particular hardship to always have the first,

second and third points clearly in mind, and it is the greatest

help to the congregation. . . . The points do not have to stand

out, but do not despise that either. Unless the hidden divisions

shine through with enough clarity so that no one will be in doubt

as to where you are going and where you have been, it is better

to make sure your listeners know by telling them fran‘vzly.l

For different themes the Bishop employs different plots or de-
signs of arrangement because he holds that the design must fit the
theme. Sometimes the design is found in the Bible text of the sermon—-
and when this is the case, he seizes it and uses it; but when there is
no suitable design in the text, he arranges and. rearranges the points
of the discussion until he believes in his judgment that he has found
t"he design that fits that particular material. In his thinking the
POSSibility of variations in sermon design are as numerous in the art
of preaching as in any other art, and it is the employment of interest-
ing designs that makes Bishop Kennedy's sermons interesting to the
he‘al‘er' and easy to remember.2
The discussion part of the sermon "Sickness By the Pool" appears

to be arranged according to a design which he calls "The Wrong and the
Right Approach."3 The apparent theme of the sermon "Sickness By the
Pool, " which was stated earlier in this‘chapter is: "For.those of us

Who are really sick (sin-sick) and in desperate need of being healed,

 

\
llbid.
her 2On Sunday night, November 15, l96h, which is more than a year

Cl Ore this writing, we heard the Bishop preach at the Sunday Evening
“b in Chicago; and we still remember the three points in the design of
his sermon. Perhaps his method of arrangement that night could have been
called "An Expanding Design." His three points were: (1) One World,
(2 One World In A Mesa, and (3) One World In a Mess Needing a Saviour.

3Ibid., p. 52.

279
there is a Great Physician who can truly heal us." in the body of the
sermon we see three supporting points that help this theme to emerge.

l. The World, like the pool near the Sheep Gate, is crowded
with people who are really sick (sin-sick) and who are
looking for some power to heal them.

2. Many are seeking for a solution to their problem in a
wrong way: through magic, by blaming others, or by
accepting sickness as a career.

3. There is a right way truly to be healed: that is to
accept Jesus as the Great Physician and act upon His
instructions.

The theme emerging from his sermon "Go Up, Take Possession"--
"God has placed in each of our hearts a longing for a better land which,
by His help, we can go up and possess"-~is supported by an "Analogous
Design."1 The sermon grows out of Israel's situation when she was
camping on the border of Canaan, the promised land. First, he pictures
Israel's crucial situation at that time, and then observes that there
are similarities between that situation and those faced by men and
societies soon or late in life. In support of his theme he draws four
sub-points between the two situations.

1. There is a better land to he possessed.

2. The wilderness has a great attraction.

3. There is a perennial struggle between doubt and faith at
the border.

h. God's plans for our lives always carry God's power.

lIbid.

In the third sermon, "God In the Narrow Places," the theme
appears to be: "It is in the narrow places of life that man can make
his greatest discovery and receive his richest blessing." Here again
Bishop Kennedy takes an experience from the Old Testament and draws
anaIOgies between it and life situations today; this time, however, he
seems to be following the Helegian method of arrangement, in which is
found a thesis, an antithesis, and a synthesis.

Thesis: By self-sufficiency man tries to become great.

Antithesis: But self-sufficiency often places man in narrow
places and makes him small.

Synthesis: In narrow places man meets God, who leads him out
and makes him truly great.

BishOp Kennedy suggests in his book on homiletics, His Word

 

Throuvh Preaching, that the variations in sermon design are infinite1

and he has demonstrated his belief in this suggestion by the large
variety of designs he has employed in his published sermons. In addi-
tion to the designs which we have already considered we have also found
the following being used frequently and effectively by him.

a. Deductive. In his book, I Believe, which contains ten
sermons on some of the great doctrines of the Christian Church, he
starts some of the sermons deductively by stating what his belief is on
some particular Christian doctrine. For instance, in the second sermon,
Which is on his belief in Jesus Christ, he starts the body by stati 3:

"I can say one thing with deep conviction and assurance: I believe that

God revealed himself to m1. and to all men in Christ."2 After this

“

w“ _._‘ ‘4

1Kennedy, His Werd Through Preaching, p. 50.

2Kennedy, I Believe, p. 19.

231
statement he brings forth materials from the Rible and from experiences
in life to support his beginning affirmation, or theme.

Again, in his sermon on Immortality, he plainly states, "I
believe in immortality-—in life after dead1”l; and in the materials
that follow he gives his reason for this belief.

b. Inductive. The first sermon in the book follows the
inductive method. The Bishop begins by stating that he has never seen
a real athiest and that he does not see how anyone in a day like ours
can doubt that God is real. Then he presents several reasons for the
existence of God, finally declaring, "I believe in God."2

0. Paradoxes: Bishop Kennedy has published a book of
sermons on "the paradoxes of the Christian faith," the title of th‘
book, Eng _I_.i__9_n and ﬁre 3523113, being a sample of one of the paradoxes.
The design of these sermons is that of taking two Opposing biblical
terms on a related experience or tOpic and of enlarging upon the two
terms so that both sides of the subject may be appreciated. The BishOp
is convinced "that heresy is always the attempt to narrow and over-
emphasize one side of the gospel,"3 and that orthod xy feels the pull
of the opposites. Some of the paradoxes which he considers in the ser-
mons arranged in this design are "Sin and Grace," "Judgment and For-
giveness," "Sorrow and Joy," "Weakness and Strength," "Narrow and Wide,"
"Despair and Hope," "Tension and Peace" and "Heath and fife."

d. Observational or Inferential Lesign: This desigu is

similar to the analogous design but differs from it in that it consists

__‘

libido, pc 53.

f
d

2Ke1u1ed .- "‘he Lion and the Lamb *7.

 

31bid., p. 15.

{‘0
(.‘O
f C)

4v- ..n,-° ° .-
uie Serrcnic SltUmuL“

"l’
/
'l
{3‘
. . l
‘4,
(N
\J
‘..l
k I
I:+

of the speaker's making observe ’z‘
.hihe: than drawing analﬁgies from it. ﬁwservations are based on
insights the speaker has of the situation "in general" rather than on
particular points in the situation. In other words, the fiTT€rence
consists of the speaker expressing thoughtful insignts, not ooviors
points. Perhaps an illustration will help to clarify what we are try-
ing to say here. In BishOp Kennedy's book, 222 Parables, there are
several examples of this type of design. For our purpose here we have
chosen a sermon entitled, "Danger of Emptiness.”1 The text of the
sermon is Nutthew 2th.

Then he goeth and brings with him seven other spirits more evil

than himself, and they enter and dwell there; and the last state

of that man became worse than the first. So shall it be also

with this evil generation.

This verse is from the story which Jesus told about a man who
had a devil cast out of him and then cleaned up the room that had been
occupied by the devil and left it empty. Later the devil came back and
when he found the room clean and emp y, he gathered Up seven devil
buddies, and all of then moved back into the empty syace.

The theme of this sermon appears to he: The human heart was

made for God to dwell in; and if He does not dwell in it, Satan will

move in and destroy it. From this story, BishOp Kennedy draws four in-

1. A vacuum is a dangerous Situation.
2. Negative goodness is not enough.

Life consists of values we accept.

\J)
0

kamn emptiness c>n he filled only by God.

J?‘
O

_— ~A _ .— -__ ...—A

,
“hennedy, The Parables (New York: Harper and Brothers, 1960),

p. 35.

e. Notivatgd sequence or psycholoxical design: When we
consiﬁar the entire structure of the sermon ”Sickness 3? the Pool," we
discover that it follows the five steps in Alan Monroe's ”motivated

sequence."1 The impelling motive that gives primary emotional proof t

s the desire for self—preservation; and when the sermon is

’.10

diV1ded into the parts that are huilt around the five steps in the
motivated sequence, it app>ars as follows:
1. Attention Step: (1:1-15)
Story of the sick man by the pool being healed told
by Kennedy in a dramatic way.
2. Need Step: (1:16-19)
We, too, are sick and are looking for some power to
heal us.
3. Satisfaction Step: (2:1—12:6)
a. Many are dealing in the wrong ray with tteir
problem of sickness.
(1) Seek healing through magic. (2:1-S:§)
(2) Blame others for their sickness and endure
it in a spirit of self-pity. (S:7-8:8
(3) Accept sickness as a career and rationalize
that life could be worse. (8:9-11:13)
b. True healing is founc only in the divine peter of
Jesus Christ. (11:19-12:6)

. Visualization Step: (1?=7-l7)

q.

 

tAlan H. Monroe, frinciples and Tyoes of Siesch (New York:
Scott Foresman and Company, 19h9), pp. 307- 31. iird edition.

 

 

S.

In one of

any

to .. .-i

ﬁ" Q- n .J- r - '~Al4- .9 ";. ~ ‘-< 3 n J'- 33'
Mien b. Iaith We get Sbarueﬁ an. otaJu up as ~18

courand, healing is erperienced and also a snr-
prising joy.
Action Step: (12:18-20)
By implication, the Sishoy appeals to all who are
sick to exercise faith and act upon the invite-
tion of Jesus. "According to our faith shall it

be done unto us."

his interviews the BishOp made the following remark

about his practice in relation to this general method of arrangen=nt:

I sometimes am a little ashamed when 1 look back over my sermons.

They all have
I wonder if I

such a sameness as far as organization is concerned.
should try to change then; but I have come to the

conclusion that since this may he tore apparent to me than it is

to those that

listen, I'll go ahead with the same approach and

general outline and the general way of doing it which I've always

followed.

While there is a sameness in his sermons, it is not a dull and

tiresome sameness.

The sameness consists of approx'nately the sane

number of points in the discussion of his sermons, usually three or four

arranged or designed in various ways so as to cause the central theme of

the message to emerge. Also there is the same alertness in grasping

. . . . . . . 9
oramatic insights and telling them in a style that 18 "lean ano lucid."‘

All of his sermons are brief and clearly organized, setting forth their

message with force and in a manner that is easily understood and

remembered.

3. The Order in Which the Parts of the Discourse are Developed:

lAppendix

2Kennedy,

V: 3. 3°

While I'm a: 1 Feet, 1:). 22.

In this, the taird and final section of our study of the con-
' a — - -,,.-\,,n $ﬁ ’p \ \ A A . -: vr r v '- . L r r) " 1 " . D “
stltglent of aii<.-..nt-~)enu;r.t as it is employee. by 318320? tearing, 13L shall

give consideration to his general, overall method of outlining his ser-

'-

mons. Some rhetoricians have divided the outline of a speech into as
many as seven parts,1 but it appears to be more practical and realistic
to follow Plato's concept of a speech and think of its outline as having
three parts; a beginning, a middle, and an end.2 Today these parts are
called introduction, body or discussion, and conclusion. Since Bishop
Kennedy is practical and realistic in his method of speech making, it
is almost inevitable that we find him following this simplified method
of sermon organization. Also, he has sons definite ideas about the
nature and purpose of these three parts, and in his sermons we find ef-
fective demonstrations of his ireas. The materials we presented in the
second section of this chapter on the general method of arrangement gave
his ideas and practice in the body, or discussion section, of the
sermon. Now we are ready to consider his practice in relation to the
introduction and the conclusion.

a. The Introduction: The purpose of the introduction, ac-
cording to the 3ishOp, is to get the congregation to want to hear what
the spe:ker has to say3; and it should be characterized by directness,
Concreteness, and brevity. In his practice relative to the introduc-
tions we find these qualities demonstéated. He achieves brevity and
directness by usually reading only one or two brief verses from the

Bible, blt the section he chooses to read is the part that presents the

—_*

lThonssen and ﬁaird, 22. cit., p. LOO.
21bid., p. 397.

3Kcnnedy, His Word Throu;h Proachinc, p. 58.

236
dramatic idea of tie passage out of which the surmon theme will evolve.
If the section which he reads is part of a parable, a story, or some
other unit of biblical truth, he reecs the brief section and then tells
the story or gives the contextual setting in his own words. He makes
his introductions concrete and picturesque by avoiding general state-
ments as far as possible and by being precise and making mention of
relevant details. These points are well illustrated in the introduc-
tions of the three sermons used in this study.

A brief look at the introtuction of the sermon "Sickness By the

V

Pool" reveals tne fact that it contains only thirteen lines. While the
story in the king James Version of the isible consists of nine verses,
Kennedy uses only two (St. Joan 5:6—7). He achieves concreteness qnf

makes the introduction picturesque hy such exrressions as these:

"an open public place near the Sheet Jate" (1:5)

‘

”From time to time the water bubbled up" (1:6)

"if the sick could bathe in the pool immediately after this
turbulence of the water" (137, 6)
"five porches were built" (1:9)
"sick for thirty-eight years" (1:10)
"but he still waited" (1:11)
with these brief and picturesque lines it 13 the Bishop's pur-
pose to stimulate in his congregation a desire to hear his sermon.
In his introduction to "Go Up, Thke Pessession" BishOp Aennedy
uses one brief text of thirty-two words. (Ieuteronomy 1:21) The in-
troduction in this sermon is longer than the one used in ”Sickness By

the Pool"--and there is a good reason for its length. The text in this

sermon is taken from an Old Testament book which is not as familiar to

287
contemporary congregations as are the four qospels of the New Bestament;
also the crucial situation in the history of Israel used for the basis

of his Sermon is not as familiar as the story of the sick nan 0y the

“)4. 1

1

pool. Therefore, the Bishop evioently believes that he needs to give a
brief historical statement about the book of ilemteronomy'and then a
statement about the particular situation from which the text is chosen.
The historical sta emont consists of eleven lines, and the statement
concerning the setting of the text consists of nine lines. Some of his
precise and concrete statements in that introduction are:

"One of the greatest of the cooks of the whole Bible" (1:3)

"quoted by all except six books in the New Testanent" (l:h)

"In 621 B.C. King Josiah instituted a great refcrn" (1:6)

"The book consists of three addresses by Moses" (1:11)

"the moment of decision" (1:16)

"It is a dramatic, decisive moment" (1:20)

The text for "God In the Narrow Places," (Numbers 22:26) con-
tains only twenty—eight words; and its brief introductory paragraph,
like "Sickness By the Pool," also contains only thirteen lines. Some of
its picturesque and precise exoressions that help to stimulate interest
and purpose for the me:saqe are:

"The story of Balaan and his talking animal" (1:3)

\/

"Israel was camped . . . near Jericho" (lzh
"The Noabites under their king, Balak . . . ” (1:5)
"sent for a foreign prephet named Ehlaam" (1:5, 6)
"Balsam started out the next morning" (1:8)

"the ass behaved very strangely" (1:9)

V!

R)

Regarding sermon introduction, Kennedy makes this statement:
"There is something thrilling in the sudden shock of facing a great idx:
and knowing that here is a man who is certainly going soneuhcre in a
hurry."1 He is impressed from his reaﬁing about the great preachers
that do not wade into their sermons gradually but "dive in over their
heads at once."2 From our study of his practice it appears that he is
following in their footsteps.

b. The Conclusion: The final consideration in this chapter
is a study of hennedy's practice in developing the conclusions of his
sermons. Here we find a striking sirilarity to his practice in the
develOpment of his introductions; furthermore, this similarity in prac-
tice is in harmony with his theory on those two parts of the sermon
outline as presented in his homiletical textbook: "Most of what has
been said about the introduction can also be said about tie conclusionda

As he stresses directness, concreteness, and brevity in con-
nection with the introduction, he again stresses those qualities as
being necessary in the conclusion; in addition, he holds that nothing
new should be introduced at this point in the sermon axe that it should
close on "a triumphant note."h Also, it will be recalled that he ad-
vises that a preacher should memorize his concluding words, for this
part of the Sermon is "too important to leave for exuomporaneous speech,
and anything less than perfection (hero) is not to be endured."5 It is
our finding that the Bishop's practice here is in harmony with his

theory.

11bid., p. 59. 21bid.

 

i

3Kennedy, His hord fhrousn Preaching, p. 61.

thid. SIhid.

 

"men Bisho;:,- Kennedyr is a;:-y-1-oa<;hi.n<j the r: I‘lclusimm of Elf-s ser-
mons, he “wtt>“s y uses a ex::re, ssion that alerts the “car«rs to the

- O 0 ‘0 7
fact that he ”111 very soon bring the discourse to a close. Usua11~

these "alert" signals come in connecticx

...:
',l
C
3
c+
{3"
(D
r"
H
(J
(.1.
(1
O
E
,J
CO-
H
{'5
E"
(T)

body of the sern on. This characteristic feature is disclosed as :ollow3
in the three sermons we are aralyaing:

H“'

In 1c1€ness By the Pool" his "alert signal” comes on page ll,

line 19. "The story comes to its happg ending because . . . " In "C

 

Up, Take Pos ssc sion" we find this xerm n' on p.330 10, line 12, "The
final thing for us to observe is that . . . "3 and in "lee ln Narrow

“

Places" the end is anticipated by these words We la 3t tring to say is

 

that o o o I!
After this alerting remark is presented, he quickly develrps

the last point He plans to present in support of his theme. in then

1

moves sno othlr and wit}out announcem2nt into the con~lusion, in which

the personal pronouns "w,," "our" and "us” :Ire useo fre<1uentl y; and

f‘

. ~ ~ 1 o . \
usually also, tszree elements are incl'meo: (1) an exhortation, \c,‘ a

g o 0 ~ . o o I 4‘
hunan int :es.t story or lnCIUan for its emotional eff ect, and \3) a
final statement of optimism anc encouragement. ”hose three elen:nts

1re defi nitelyi ndec in th -:o1c lu ionc of the three sernons bein

uSud in 1i stuly; also, they are observed in most, if not all, of the

~‘ >‘ s 7 ‘J. 'V ‘ ‘~r. ‘.-,~~ 1'“ ‘ ‘A. “ ‘NM' 1 I ‘ :1 0 ’ -" "
otner sermons b}, dish-oil 1t mic}: he “an: redo. He‘s is l-Jl-u5 we

find in our sample sermons.

"Sickness EX the Pool": The conclusion to this s 1.0a consists of

 

thirteen lillz's, 1—7‘nic‘n eye distri *

’A" '.. ‘ -,\ ﬁ':'."‘.1 A -"‘
1. Ex: Airta J; 1.011; ilrttu 4.1.- '1. 3 3 (l; :_L~_)-20)

909

.lccording to our faith shall it be unto us. Accor 31 j to

éur faitl shall Vt 111“ f0Uél. Uha a grsrt thi1g it is

to know that the 3re1t hrsiz i1n is as eva13w11 to each
}

(nun <35 119 :1: 311 :25: txw t .1; r"u1 tgr thr; gmmal.
2. lhman interest sterv; seven lines: (13:21-13:h)
Story of missionary in India 1nd of a Hizldn lan3uzz3e
teacher who r3? used to teach the missionary because he
did not want to become a Christian.
3. Statement of OpthfiiSTll and {vixenragfxnentg three lines (13:5-7)
The good news is that no man can walk with Jesus or
accept his way without being made well. He will destroy

our illusions but he will give us health. And that, my
dear brethren, is good ne IS inzeed. "

In these tLiztee n lines the pluril form of the first person
pronoun, "we, our, us" is used_seven times in one case Or another; and
the strexmg h of his per mnal encouragement an nd 1ppltlcation, in our

"“ F \ ~ 11"" . ‘7- 8":- . . , A- 1. '\ ‘
ding-‘neno, reaches its 331:? «ix 3n tne lob", sentence of e sermon-J'Am

ha , my dear br 1r1n, is good news indeed." (13:7)

”l3 “1, Take Possession": In this sermon the conclusion corsists of

 

nineteen lines, t—rhich are divided am :1.” the three elgnr‘ents as follows :

(11:13-21)

...J.
J
A)
L)
0.

l. Exhortntion; nine

‘-
,.

- O
a wet.» 1‘ 11 9 than we .«.e.ve reali get (in) ”Let 1.

lie T€3Ed rerewal 1nd the church needs it .

, r s
1cconnlismgit than we have dared to evnect. no.
I

1 "l" .2 b
throujh wit‘ us by any means, and it could be tzat even
in this very liour, He plans to go with us into the
promisem 11nd.
2. {ﬁrmnlirnerest story; seven lin,s: (ll:22-l€:6)
ChristOpher Morley wishing he could call u, all who were

waiting for a teltphone cell and 3ive them all sore

good net-rs.

C)
,1.)
:5
.‘L
.J‘
,1.

3. Statement of optimism and encouragunent3 thre-

lines: (12:7-10)

Y ' . --'. .‘ . 1'. "- ‘ , ‘ i 1 . ’ .... .4 . T1
11:91.1, tillb J T? ‘2 ‘1'. b i ’lal't: 1““, an “.03 .1..." D‘s-1371C” 0‘ t0 (l0. ..LO
‘3 1"“?ljy man to 6V6- I‘Y WON £311 to E5 3771"" "0113"." DC ' ‘

, u ’ 0 t.) L) s

I
dissatisfied, my word is that Cod wants you to 305398'
a better li‘e than you have ever known; and best of all,
lb will help you possess it.

In the nineteen lines of this conclusion we find the following
pronouns; "we" used five times, "us" used three times, "you" three

times, "my" and "I" used one time each.

"God In the Narrow Places": The conclusion here consists of six—
“. II.- -—— m M
teen lines divided as follows:

1. Exhortation; six lines: (13:1-6)

We shall find ourselves in Balaam's situation many
times. There is no way to excape . . . But that is
where the angel of the Lord is waiting . . . to show
us the way through . . .

2. Human interest story; five lines: 13:7-11)

Story of a skin-diver who described the land as a dis-
connected thing but the sea is not.

3. Statement of optimism and encouragement;5§lines: (13:12-16)
When you discover God you are in touch with the unlimited
and the eternal . . . For this is the promise that the
angel of the Lord will nest us in the narrow place, where

there is no way to turn either to the right or to the
left.

There are ten personal pronouns in the sixteen lines of this
conclusion: "us" is used five times, "we" three times, "ourselves" and
"you" once each.

t should be noticed that the human interest stories used here
in tummy: conclusions are fresh and.brief; and although they do add

apprOpriate emotional proof at a place where it is needed, they are not

”‘1'
Q/c-

ovcrly emotional. The; are in hartcn; with his usual straightforward,

dramatic nessa3es which, in our oy‘nion, re constructed in a fashion
‘ "‘ "7 {1"(4 ‘10

that causes them to appeal to .ot r1 the intcllrco1i, L, 3;“ emotion l

impulses of his hearers.
As far as we have observed thera is no e"ort mane by Eishop
Kennedy in the conclusions of his sennons to summarize his message or to

recapitulate its supporting points. Apparently he feels that the points

have been clearly stated in the course of the discussion and that it 13

ImutrEccssary to rspoat them in the conclusion, hbrsover, sinoa his

entire sermols usually are b-ief and his supvcrting points few, not more

than three or faur, he perhaps fsels that a recap itulation of th pCi1“3
e intellectucl level

may Show 1 la,k of appreciation on his yart for th

\.

of hisc ccnbre.3a tit1n:. In any event, he does not aﬁvooote in his theory

of homiletics that a summary statement or 1 recap listion he incluocd

H.
.1.

5..
:l

in the conclusion of scrr ors--n_i.{;her have we found them in his sermons

which we have hears CT roar. However, he does urge that the conclusion

be inclusive enough to take in the or 1 of the whole sermon, not just

the last point.1

In the throc conclusions analyz EL £&?:1PP in this sccticn, i
appears that the linhOp has mace a good oeron strgtian cf t‘1is point as

L .. '1 . *Q t 1 I“ ‘w‘ 4' ~1A \ . - ‘A ‘0‘.‘.‘. . A
well as tne echo: points uh on he hdh stressed concerning the oueii wt:-

tions of an c1fc cctive co11L ml 3ion to a snrmcn.

 

lIbid., p. 62.

CHAPTER XI
STYLE: MATERIALS OF LANGUAGE

The third constituent of rhetoric is stvlc, which embraces "the

Ann-l

concept of expression in lan"W"n, resu ul Mi 3*, basically, from the choioi

of words and their arrangement or composition."1 This definition of

style shows it to be a very personal quality of speech, and perhaps

there is a closer relationship between it and the speaker's personality

th1an is truo with some of the other parts of rhetoric. At least, some

writers who discuss rhetoric and homiletics appear to give his impres-

sion. In J. A. Broaous' oiscussion of ”Style" in his honilctical text-

book On the Proparation and Islivery of Sarnons there are founo three

quotations which indicate this oloserrel1iioyhship:

f r‘ ﬂ ‘
10 H The Qty-Le f) the mail."

2. "Language is a part of a man's character,’ e

his own style as he has his own

3. ”Every man shoulﬁ have

nose."

This strong pcrsonalitr rolstionship betwocn the speaker , cr writsr, and

his style is also exprosssd in Broadus' defiuit +ir on of style. ”A man's

O O Q 0 O Q
st*le, then, is his Characteristic manner of expressing his thoughts."/

lThons senznnlibild, (m1. cit.,

9 T‘
" A. broadis, On the Preparation sno ieliver‘ of Sernons,

p. 223.

'Uith these tho1gnts in mind rega~¢lns tFC no urc of st

now turn in t‘nis chapter to an in'e stigation of the }ractic e of Bis1op
Kennedy in this area of rhetoric. In his sennonio craftsmanship his
effective and unique usage of language is recosnizcd as one of his dis-
tilc tive (harccteriscics. This was one o? the things upon which EEC?
magazine commented in its May 8, 196h is sue.

The bishop is also a stylish and fluent writer whose lectures
and 23 books . . . sometimes express conplex theological issues
as gracefullyc inn clearly as did the works of Anglicanism’s late
3. S. Lewis. 3 writer, preacher and bishop, Kennedy is the
contemporary Methodist who best seems to express the peculiar
quality of his church's active, outgoing f ith.

Kennedy's stVle, as with all speakers and writers, is the result

of his own intellec hurl capacity, personal emotions, deep convictions,

‘ H

ano Mi elon3 discipline. Early in his life he became conscious of the

power of words and beg? n seriously to observe style as well as the other

constituents of public address.2 ‘rom his early eyperiences of listen-

ing to sermons delivered by his father and visitinr preachers, from his

C)

vast back3round in reading 01 books and other forms cf lit+ra r~, and
from his training in prlic speaking and preaching he has develOped
some definite convictions about style. These convictions form the bases
of his theory and practice, d ich may profitably be recalled here for
purposes of backgrmmd in this stu «if, of practice:

What wonderful things are WOPCSI For more than thirty years I

have been using them professionally and striving to m1ke myself

a be ter craftsman. Po endeavor so to speak that the worms will
marcw into the he ' rts cf the hearers is the greatest thrill I

1

know. To speak and *atcz the sorts bounce back like pebbles from
a window is m wexpcrience despair and desperation.3

lTime, May a, 1961, p. 71;.
2Appendix V, p. 1.

3Kennedy, B‘ﬂiilc I'm On 51 Feet, p. 20.

 

Wordszne C ose. with 1aral”sis ir tirin't'usclr3 and leukemia 1
‘ﬁsiz blcqu lifeless, dull, 333;:act, agade is, ther kill any
inbrestexma n mi ‘t FHVC in the suoject.i

The mﬂuxmional experts develOp a speech that is fit for no
hahi+ ition save a cemetery. Any man who gge t: in :3 tr cor-stical
ivamrtownris doomed ultimately to talk lik a walking ghost.

4.

imlthe marketp 216, the home, at tne bzll park, the shOp,

'Hm»clurch, where language is alive.2

The preacher'vho is careless in his speech will never wield great
. 3
xnmr in his presching.2

ﬂame: 1‘
L " "’

'1szij carry Elfithil’l ,001130]""‘ in} [33‘ '63“: to Greg: be 3:16; the
to destroy,h

we need to use words that lixre and strike fire in our imagination3.

-\ ~u

Active verbs ind pre ci 3' Irmtis arches 3
(while) torpirl words . . . havr 3 harsh/3.3

. . . and call for action
is in their tails.

Only when (a man) is r:3cy to eXp ess his thounhts in simp
straight-forward Lnglish is he ready to speak.

It is evident that these thoughts and ideals bout styl e eXpr=ss
the Bishop's sincere convictions, for a brief look at any of his sen ans
will reveal the ‘ct t“'W1t hi3 pulpit work is a true demonstration of his
written theorT. There have been many complimentary remarys made about

qr - _ ~ . ‘ I n v q 4 ‘7. ‘ ~ ‘ o ""
nennecy's efiecti use UL vozcs, but the one he cla iims to caerinn 3107c
,"

all others is the one that was mzde by Henry Sloane oo?fin in whic‘ is

found this phrase, oes cribing his sermon: as having "a lean and lucid

3

 

 

 

Style. '1
l «m.
Ibid., p. 93. ‘lnid., p. 2b.
...—~- “-0-.-
- 1 . V? a , , D
3Ke1mudy, .{13 now,» Through Preschirﬁ, 1:. ol.
} 17-. . . '3
~lbjd; 2lcic3, p; 77;
. , ' 3. . ‘ /
6D‘3-U. ’ if). 79. 7131(‘0 , 2). 7L".

8Kennedy, ﬁshi1e_ I':: On 12L ‘ 1;). 22.

3 ' J, v _ . ' -
‘V‘ n - r 1 '9' ', ~ ' ’ ~ -.‘
c1111}. ‘afl l t can 831”: “)Ilb l.) .

Kmv’lW-W'S Style in his 530}: .1

identic: 3.1, 51:} there is :3 reasorrahlee 31;.31 {nation for th -is. To fact is

that the Bishop does not do any writing of sermons as such; he frankly

state-3 the t in "never wrote a sermon before it was preached.
methodology in sermon preparation, w hich was descrihii in Shapter VIII

of this study, is first to write an outline of the sermon and then to

speak it through aloud several tines from the 3-rritt1‘n outline. After

‘- t‘ ‘ ' . ‘ 1.1. ‘ ‘ \‘U ‘.‘ - ‘v‘ 1“ v“ ‘1 ‘ Q “. .‘V
the type OJ. repetition, the deolrt my .3 1.13 1,30an an. 3‘39 €-q,u-f:v\-

- a - A _‘ ‘_ ‘ 1 .— ‘r V. ' o - o _‘ 1 'm. v.
sions are set smears» so that he can .go into his 9.131113 and pen

sermon extemporaneously w‘i thou“; notes. If‘ the sermon is recorded in its
3 a call for it in a written form, his :3 cre—

Ho

spoken form and. if there

tar-y makes a cony of it as it comes from the re cording. This copy is

edited and polished, then retyped in its finished form. While some sen-

tences are tightened up and some words are clunged in this polis‘ hing-gr;

0

final 3;) ro iuzt still retains the original oral stylistic

proce 38, the

marks.2

In seeking for a theory by which to analyze he elements that

J. .5

enter into the practice of Bishojg.» Ken. .1335: in the area of style, we ob-
served. that there is not a great nor sir.1_{‘i ic nt difference in '52::

are held by rhetoricinns :mv." homileticians hut, perhaps,

:3 a slight difference in esp 2: ssi and for this reason, as T113;

- cw oar h mate ‘0 ' the hon'lileticizm J. 91- dreadus

“" ‘ ‘ \1 V “ .
c mseh to Ioilom ;,
here since '23“? 9.13;: slung-mg: we stylis sic tvrar ti e of lienner-v as

 

 

is -11 exhibit of Kennedy's editing -;;: .c_.:.-:. - . My

II (page 3h8ff), which is the
in: can

1'L;_>f)f'1"; . 11X VI I
comparing Appendix VII with Appendix
finished copy of this same sermon, the effects of Kennedy“ edit

99 sily be de term :Lned.

2' 54’ 7

“'u ' - ..n 3. .‘- ., 1.3-. 33-n- . .
in 3315 33.3.3133. \n tn.) }.cen.3.1a33ion and 11.31131331317
— A‘ “a M

exemplified in his sermons.

of $mons 13:33 find that f‘1“‘3' ”ﬁve pages are devoted to the discussion
“ “a.

of style in preaching. He holds that there are two categories into
whi ‘3 the qualities of style may he diVided; grammatical qualities

(I.

r: 1
H o
(‘1'
‘41

"which have to do xv'ith correctness an

cal qualities "which have to do more 1 i' th the impression or effect 0:

discourse." hder the rhetorical (31. ufe‘eities he discmses three ite1-s-o-

clearness, energy, and elegance.

From the reading of? Bi sh 0p K 3.1119. 3 3's sermons or listening to him

present them orally", one :13: impressed with the fact that his .3; .,
the qualities of good 2113.31 prognsar g3. 3....3.;stice.l form. Therefore, it does
pcssary here to discus. 333ialities oz’.‘ :1is style

3% * in his stVlistic prec tic as he is consistent. n u -

the rules and standards of good graz 31-611 .

LJ 0
(:4-
lo
"‘1
J)
O
3'“)
:3-
..3‘
ﬂ)

We turn now to an e. al='sis of the r‘1'1etoricsl on e].

st_,=le, which will be considered under the 3.1113633:

sermons in the .:-..:.3ea of

suggested by Broadus: clearness, enez 3y, and elugqnce

"Style is excellent then, like the atnr1s333“:r;, it 530133 the
.. . 2 . . . .
thought, but its-23513 not seen." This, according to Broacus, 13 the
arne. .5 i; sifle and in 1.713;: :3;-

primary function of+ he quality of 3:19

tice of Bishop Kenneth: we find this quality exemphfie 3 in

we. 33's.

0 . . . ‘ . . .
a. (31‘0ch of worrs: I'nere is a pre.31.1':1.ns11.3e of .-

I
A
m

 

‘ c Q A i a ‘ - J- A r. l- 3‘ A n : . 4
+ 3f”.- LfI'w fOUIM} Oh tﬂv sum-flit” U! the COT'LI‘IO‘II

fa 131:7. liar , £11333 0-88.1{021 3.101337%;
lBroadus, On the Preparation and Delivery of Sermons, r. 1P2

21bid., p. 2110.

peeple. It was in the street, in the shop, and in the homes of his
church members t at Kennedy developed his vocabulary which is the same
either in the pulpit or in private conversation. Although he is a

scholar, a theologian, and. a great reader, it is interesting to notice
the absence of abstract theological. and scholarly terms in his language

and also the absence of foreign words from languages such as Greek,

While there is evidence that in his

Hebrew, Latin, German, and French.
1
in the sermons

academic background he studied some of these languages,
investigated we have not found a single instance where a foreign phrase

While he strives for simplicity,

is employed to "enhance" the style.
He endeavors to be

he does not employ sloven, careless, or slang words.
precise and concrete in his choice of words so that they express exactly

what his thoughts are. Below we have listed a few of his expressions,
chosen at random from the three sermons we are examining,“ as examples

of his practice in choosing precise and concrete words:

 

(the pool where the sick man was healed) "was an open public place

near the Sheep Gate" (I, 1:5)
"the sick gathered. . . . in five porches" (I, 1:9)

"a man who had been sick for thirty-eight years" (I, 1:10)

"quoted by all except 513 books of the New Testament" (II, l:h)

"In 612 B. C. King Josiah" (II, 1:6)
(11, 1:11)

"The book consists of three addresses by Moses"

"because our Negro brethren are urging us" (II, 3:3)

lKennedy, While .233 ﬁg Liz Feet, p. 146.

2All the examples and illustrations of Kennedy's practice in

manic style that we use in this chapter, unless otherwise indicated,

will be taken from the three sermons found in the Appendices of this
(A reference like this

study identified as Appendices I, II, and III.
one, I, 1:9, indicates Appendix I, p. 1, line number 9 on this page.)

299

"A man tells of having breaid‘aSW“ at the Kennedy International

Aimort in Lew YorP' (II, 7:20)

"He began to speak in broken Eng lish about the situation in Cui___l_a"
(II, 7:22)

"A . . . Cuban came in waving a beer bottle" (II, 7:21)

"She received a letter from a ten-year old boy . . . who sent her
Lwo nickels” (II, 10. 3, )1)

"Israel was camped on the plains of h'oab near Jerichd' (III, lzh)

"The Moabitgs me‘er their king Balak' (III, 1:5)

"913 week I had a blow because I read three things about parts of
my area!‘ (III, 1;: 2, 3)

"Admiral Byrd went to South Pole and spent six months there by
himself." (III 6:1)

81h ). . . L961; I saw a story in N__e_._w York Herald. T‘r1bune "

 

da

"'11

"The first thing to note" (III, 2:6)
"A second thing that needs to be said" (III, 5:10)

"Now the third thing I want to say" (III, 8:22)

"The last thing to say" (III, 12:7)

Another point to observe here is that Kennedy employs variety

in his words and expressions to secure clearness and interest. The

last four items above are examples of the way he uses variety. Below

are listed some more examples of variety.
"the water bubbled up" (I, 1:6)

"turbulence of the water" (I, 2:1)

"a. troubling of the water" (I, 2:1)
"healed, restore, cure" (I, 1)
"tranquilizer, pill, drug, medicine" (I, 2)

"psychologist, doctor, physician, psychiatrist' (I, 2, 3, 1:)

"career, life" (I, 8:1)

300
communist, comminism, Soviet Union (I, 6, 9)

promised land, that better place, land of promise, territories we
should possess, a better life (II, 1, h, 11, 12)

wilderness, jungle, beyond Jordan, outskirts (II, 1, 2, 3, h)

narrow place, strike bottom, depression (III, 1, 10, 12)

b. Construction of Sentences and Paragraphs: Kennedy's prac-

tice in the structure of his sentences bears the same characteristic

marks as those found in his practice in word-choice--conciseness,

simplicity, and brevity. The introductory remark of his sermon "Sick-

ness By the Pool" consists of fifteen sentences. Of these there are

ten that are one line or less across the page, four that are a line
and a half, and two that fill out two lines across the page.1 There

are also fifteen sentences in the introduction of "Go Up, Take Posses-

sion," which are in length as follows: eight are one line or less,

three are one and a half lines, and four fill out two lines.2 The
sermon "God In the Narrow Places" contains sixteen sentences in its
introduction, seven of which are of one line or less, four of one and
a half lines, three of two lines, and two of two and a half lines.3

This same brevity and. simplicity of sentence structure is consistent

throughout Kennedy's sermons. Any page in any part of the sermons when

analyzed will produce about the same results as did the introductory

pages. At random we chose page S of the sermon "Go Up, Take Pbssesaion"

and found that it contains thirteen sentences of one line length, five

of two lines, and two of two and a half lines. Similarly we chose page

1Appendix I, p. 1. 2Appendix II, p. 1.

3Appendix III, pp. 1, 2.

301
lil of”Wﬁod In.the Narrow Places" and found these results; five sen-
tences of one line, four of one and a half lines, three of two lines
and two of two and a half lines.
There are usually two or three paragraphs on each of the typed
‘pages 5111118 sermons, each containing from about five to ten sentences.
The paragraphs, consist of only one topic of the unit of truth he is
developing and in this way they assist in the overall clarity of the
message in the sermon.
In a few instances repetition (I, 9:5-8) and diffuseness
(I, 9:12-20) are used to assist in comprehension, but usually upon a

simple, straight-forward style.

2. Energy.

The term "energy" is used by Broadus to indicate such character—
istics of style "as animation, force, and passion,"1 attributes which
are the product of at least three factors and which in turn, demand
three qualities of the preacher:

l. he must possess an energetic nature.

2. he must have something to say that he heartily believes,
deeply feels to be important, and earnestly desires to
impress on others, and

3. he must exercise skill in the choice of words and the
construction of sentences so that they convey this
quality of energy.

It is apparent that these three factors are all brought to-

gether in a harmonious balance in BishOp Kennedy. His energetic nature

lBroadus, 33. 93..., p. 252.

302
has been commented upon by those who know him well. gigs nagazine is
quoted as calling him "a tireless circuit rider," and the late Bishop G.
Bromley Oxnam once said of him, "He is the most gifted churchmen I know
in speech, writing, and reading. He is vital, alive to everything that
is alive."1

It is impossible for a person to read Kennedy's books without
realizing that he heartily believes the Gospel, deeply feels its impor-
tance in the world today, and desires "like blazes" to preach it. Thus
with these two factors that contribute to an energetic stvle in preach-
ing already established, it remains now only for us to examine his
sermons to see what skill he exercises in hiscﬂuﬁce of words and con-

struction of sentences to enhance the style of his sermons.

1m EEE§_thicg: Even a glance at his messages discloses the
fact that his words are alive, dramatic, and colorful. On the choice of
words that give energy to speech Kennedy says: "We need to use words
that live and strike fire in our imaginations. General terms have no
power because they paint no picture."3 In his sermons under specific
study we find the following terms and.expressions illustrating his
practice in choosing words that are "live and strike fire in our ima-
ginations," that are dramatic and.colorful.
From "Sickness By the Pool"14
"the water bubbled up" (I, 1:6)
"bathe in the pool" (I, 1:7)

"turbulence of the water" (I, 1:3)

1Appendix IX. 2Kennedy,'While I'm Cn Ev Feet, n. 38.
“mm—*m

 

3Kennedy, His Nerd Through Breaching, p. 78.

hAppendix I.

 

303

"We have been promised drugs which will cure worry and
restore confidence with no bad effect" (I, 2:7, 8)

"a two-edged sword." (I, 2:19)

"somebody wrote a book about praﬂnp’ our weight away
(I, 3:11)

"'ihat would be a wood trick if we could do it" (I, 3:12)

"How e erlv we reach out for an answer to the problem of
overweight which involves 23 discipline" (I, 3:13)

"The hunger for strange and exotic religion" (I, 3:11;)
"We want a mystical import the East preached . . . by a

man wearing a lon white robe and sandals. It will be
more convincing he also needs a haircut" (I, 3:17, 18)

 

"8(pleasant), way to give us success without half trying"
I, 3:20

"exhuberance of his Joyous faith" (I, hzlo)

 

"he must produce and stand. 92 his own feet (I, 6:14)

 

"the victim of a sibling rivalry" (I, 7:16)

"meat, a shocker it is to hear a boy stand up and say"
I, 7:

"Hare he met his cronies" (I, 8:15)
"riding a rising market" (I, 9:17)

"carrying the heavy loads and doing the hard labor
(I, 10:1h)

"Suddenly a man believes . . . he accepts and he stands up
(I, 12:5)

From "Go Up, Take Possession"1

"it describes one of the great dramatic moments in the
history of Israel" (II, 1:5)

"the moment of decision" (II, 1:18)

"We now linger beyond the Jordan" (II, 2:9)

lAppendix II.

 

3014

"we have spoken bravely about freedom and liberty
(II, 2 .18) ' "" M

 

"we have hovered on the out skirts" (II, 2:21)
"we are caught .32 in the midst" (II, 2:22)

"Now a fresh breeze is blowing and the mists are disappear-
i__ng leaving theTand sham and clear ahead" (II, 3:5, )

 

'kﬂd.divisions are crumbling" (II, 3:6)

"It is great _t_o be livin" in a time when the voice of God
comes to us“ . ." ,3:9)

 

 

 

 

- .-. f. ...-\...nv"-r n“
"so many co. u o. taole livest':1...1t ale 00 “*1’1’18'3: .--., 3. .J
‘ ‘.'. 4 —. n - 1 ' ‘ 'n n -
"1, is'ioﬂ vcooin~ dis hear," (II, hz7)
W nun—*- 0-.“
Nth .3 .- 4 .- n, 1 1-1 ”v: w s n , a 'u
C‘ BYPI‘CSSlC’D 03.1 (1031.5..- 1. : 4 :31“: .....l." news
{T1 rj’. ’
\J—-L, / ~10)
" an”. t: 7‘ . ”y- ‘A" . r)? .: l‘ -: I V .
i I tLL'J -LgnoraALt anC3JlL‘1jJ‘K'Albr (] .‘ .- . 3.4- - 33-1-:1“ H \FI’ ) 0...") /
c'-‘\,- ,-, ‘ A». .‘ ‘. ~-. , -l" — ' .f‘ n \ ‘V:~:—~ a '
",Mg KUAL Ho'lng -3.:- In the world 10 a Jetldt Cann'

(II, 6:2 ,

 

 

 

 

 

": n " f “ -' 'c ;. ’. o' ‘ ,~ AN. #0 «.-Q‘ - ﬁ’l - -' I ’F
In spite c: thy: sea-aria of actremst mun-J ( '1 8.17)
ch“..- —.—o—.o....- -~. .9. W 7
M1 .' J. a .3 v-w L ...— J— -. .‘-—
t I" )u 1,.J'. u .I.) 1'7) :av‘tbl' .‘ "i" (0‘ 1 {F -n‘
m A‘“
/
\
\ x W O: -a‘: A I: ‘ Q o vo~L‘- . ' o .._. ,. q: A. '0‘ as ' * ‘ " i 1‘ 4"
"1.2 J .L . L'»'.(l hi.“ LZV‘.'~.)rf 9.1.. I" E. 1“ L t ‘... '3; (' 1'- ‘
a , hll . . .‘Ai. ....
an
(IT, 11:..0)
“-I 1'“ . ‘ " ‘ 3“!”1 I.“ .r-o
1‘ Lou. "Job In tar. .Jaz LUV’ .--ac.r.s"1
'.' , sa' ". A r -“‘ ‘I‘.r~ "yro .W- ‘2" N "":‘4'
"The sto;_' of :alaa aH‘ .13 1“- . snipe: I: 1 zero
w —. *-
q"-"'.1"L"“ullC!’ O! 10. (III 1:3)
- -, a 9
'~ n ‘ . “Q ..— A- . 1 r-.~. b~ ’-
"tre Hlthn" 1:, b ri jiht wi uh... promise of the , f‘lrt‘ pee; 1.- "
a. 0 .- ,, 'vr'r - «a
"CPn ‘L‘WPOV‘E a 'h‘z'l‘v’l tnl;1u" lie, ‘ ';.L)
n...“

 

O -L" a . .‘ T . ‘V ...-1" ‘. - - . .,,...:. , u.
' 1i:: countvy I l e anv -sg“ :oqe is g 3;.er than iqy
- on...” "4-0.. ..u—
' ° I ‘ a. ,. , - _ : 1' H '1‘ \
criticism may»:- . v c. 1 It; 1. '!.Q.‘."rl':t - (II I, l :13, 4-2-7,-
‘ “- M

 

3::

that are al.iVe, dramatic, and colorful,

'A

These examples of words
he supplemented by many more;

and mi ch give energy to his style, coulc i.
but perhaps we have selected a su ”ficient nlvn‘oer to illustrate this
place of his practice. In the selection of these examp es we have ob-

serve. that there are no dull and lifeless sections in any part of t

Bishop's sermons. It appears that an energetic style is natural with
bu and ”mat whatever he says or writes bears these marks.

We turn now to a consideration of

\
wit-“...“... ~

 

Kennedy' 5 practice in se. ltcnce construction with respect primarily to
giving

mean) oi achieving impressiveness in his sentences, In mean.)

them animation, force, and passion. There appear to be three patterns
simplicity, conciseness, and the

prominent here in his practice:
periodic arrangement of ideas within the sentence. His practice of

simplicity sentence structure has already been discussed under the

previous section on clearness, and we mention it here only to p 1r? cm

the facb txat this characteristic of Kennedy's craf‘tsmansnip helps to
)3 Of thought. We Shall

achieve not only clearness but also impressive esne

be more concernec» lere with his concis eness and the periodic sentecn ces.
the style is more loose than it

While in Kennedy's preaching
is in his written materials, in bcth he a ppe (9(er to put forth an earnest

"t'ght and Sham."l While the

effort to construct sentences that are
vast majority of his sentence are simple, .traight-for-~ 1rd pre sente-

fro quentlr he drops in sr :tcnces that are so

tions of his th0“thts, mat

concise and forceful that they drive home their message with
deal of power. We have collec‘cd to;:ether a few of - . 1.: i"
and we present them here.

...-.- ---.-—W *a.“

the sermons s we are examining,

sentences from

 

.. -...—

1Kennedy, While £113 93 335 Feet, p. 150.

306

'What'we are after is happiness without character."

(I, h=h)
'mb want adequacy without discipline." (1, h=§)

"Self-pity is ever with us and always self-defeating."

(I, S=8)
"It was not too bad a life." (I, 3:13)
”Nobody wants war." (I, 9:1)

"If we hate war, we love the things that war gives us."
(I, 9:9)

"According to our faith shall we findjpowcr." (I, 9:19)
"Repressions can be evil but not always." (II, 3:12)

"Repressions oftentimes make the difference between a
human being and an animal." (II, 5:13)

"we prefer ease to effort.” (II, 7:7)

"Political parties live by their faith and not UV'their
doubts." (II, 9:3)

"We adjust ourselves to our weakness rather than trust
our strength." (II, 9:20)

Many sentences are so constructed that the thoughts they con-
tain are suspended and are not completed until the end of the sentences
are reached. A few of these periodic sentences1 are listed here to
illustrate the Bishon's practice in their construction.

"The healing we need is somethin: magic cannot give."

(I, 53h)

"Politicians who end up in prison knew important peeplc."

(I, 6:3)
"The sickness of our society is war." (I, 3:22)

"Oftentimes the hardest thing in life is makfng the
start." (I, 12:?)

'Kﬁit the good news is that no man can Walk with Jesus or
accept his way without beine made well." (I, 13:5, 6)

—-. “-..-‘-

 

Ho- .— “m4.

 

I

lBroadus, 22. cit., p. 22C.

 

307

”Truly at the end of the day a life that hes contribu,ed
nothinq to the common good i: the great failure."

(II, 3:11;, 15’)

”It is a strange thing that our efficient society can
produce so many comfortable lives that are so unhqnpf."
(II, 3:17, 18)

"If history teaches us anything with any clarity it is
that the dangerous time for a people is the period of
ease and prosperity." (II, 8:15, 16)

"It is in such moments of desperation that a man may find

the vision to save him." (III, 1:18, 19)

"If we begin to take ourselves too seriouslv as we
achieve independence, the usual result is ingratitude."

(III, hzlS, 16)

"Only when we believe that the Holy Spirit of God is in
it and uses it, do we have confidence in the long future
of the Church." (III, 7:22, 23)

”It is a wonderful thing that when we know our weakness
we find our strength." (III, 12:17)
3. Figures of Sneech: Broadus suggests that "perhaps the

chief element of energy in style is the use of figures of speech."1

-‘

While there may be truth in this suggestion by Broadus, in Kennedy's
sermons there is not a heavy reliance upon figures of speech for energy.
We have collected a number of the figures to illustrate his practice in

the construction of this type of energetic material, but we observe

that it is used much less than the other types noted. In the thirty-

six pages of the three sermons under study some forty-three figures of

speech have been identified. The metaphor, which is used eighteen

tim,s, is predominant; in addition, there are eleven rhetorical ques—

tions, seven exclamations, five hyperboles, one synecdoche, and one use

of irony.

lBroadus, 23.‘git., p. 263.

 

308
Hare are a few examples of Kennedy‘s figures of speech:
ﬁgtanhor:

’Wtdicine is always a two-edged sword." (I

H'

The sickness of our time is war." (I, 8 22)

"I am . . . a Philistine." (II, 5:18)

"America is a . . . dream." (III, 7:13)
In speaking of the ecumenical movement's causing the divisions in
Lludstianity to disappear, Kennedy makes this statement: ”Now the fresh
breeze is blowing and the mists are disappearing, leaving the land sharp
and clear ahead." (II, 3:5, 6)

Hige rbo le :

”A man could take a pill and suddenly feel at peace with
h'mself and the world." (I, 2:11)

(Inflation) hangs over our head with a threat of ruin."

(I, 9 331(4)

"How wearisome life can become when we bow down in routine."
L.)

“we stand in awe before this whole marvelous . . .
process." (III, 6:13)

"he stood naked before God in his weakness." (III, 10:5)

Exclamation:

 

"How desperately we need someone to . . . restore us to
health." (I, 1:18)

"Ah, this is sometiing we forget!" (I, 5:2)
"There is a faith in all its shining splender!" (II, lO:h)

"How much we need the enthusiasm of a living faith in God."
(II,'10:19)

"What a mystery is the Church!" (III, 7:15)

Rhetorical Question:

“-“ﬂ‘

 

"Was there any magical answer for these men . . . ?"

(I, h:16)

"What would America do if it were not for the Communists?"

(I, 6:7)

"they are at the moment of decision. What next?"
(II, 1:18)

”Do we wish to return to (to the funele)?" (II 6:17)
1 _ 9

Ironv:

In connection with his discussion of lung cancer bein:
caused by cigarette smoking he referred to the suggestion
made by someone that Forest Lawn Cemetery be renamed
Marlborough Country, then he added, "Very funny."

(I, 10:5, 6)

ﬁynecdoche:

 

"at the end of the day of life" (II, 3:15)

3. Elegance.

 

In Broadus' classification of the three rhetorical qualities of
style "elegance" is xiven third place because he Talues it as being of
less importance in preaching than clearness and energy.1 He holds that
for some types 0 speeches, oratorical eloquence is desirable; but in
the pulpit if it is employed to any large degree, it may "grieve the

devout and disgust the intelligent.2 It appears that the theory and

practice of Bishou Kennedy is in complete harmony with Breadus on this

—_¥

lBroadus, op, cit., p. 26?.

2Ibid., p. 275.

point. It has orce 1 sai.) that there is elegant beauty in ': simt-le tare

tree, and serhap‘; this is the type of elegemce both Broae‘us and Kennedy
appreciate in sermons. It is their Opinionv that the stylistic features
that achieve clearness ar (3 energy in a serz non also ac ieve the Czsira‘ole
tpc of elegance for preaohir1rg.1 his veins the (:33 e, there is not much
to present here or. elegance in addi tion to what has alrea rbeen pre-
sented in this chapter on clearness and energy.

In Kennedy's ser:~.~.ons that we have heard or read we have not
observed any fli gh s of oratorical elocuertce nor purrle pat es of
pathos, but there is always present that quality of elegance which is
achieved from the use of concise and forceful ez-q1rcssions, clear and

intellectual communication of noble thoughts, easyr movement throughout

the parts 01 the disc ourse arm appropriate var iety in VOCEET 11am, sen-
tonce structure, :m sermon design. He appears to have develogved :1
skill in cutting away compositional ”fat" until he has a language th at
is alive, lean, and lucid, with which to present his thought clearly and

forcefully; and in these qualities is found his se rznonic elegance.

.0-

 

 

lKennedv, His Jord Throrh Iireaehing, pp. 68-70; and Broqc'us,
32. Cit.’ pr). 27? ...: {“3

 

 

CE'AI‘ITIR XII

DELIVERY: :‘LiTERIAIS Oi“ PRESI‘ZN'I‘AI' ON

“ame that is

1

The term "delivery" in rhetorical literature is the 1

given to the process in public address whereby the thoughts and, to some

extent, the feelings that are shut up in a person are set free.:L It is
the last of the four cc‘1stituents of speech that are usually investigat—
ed in a rhetorical study and is thought of as consistinr: of two elements:
vocal utterance am. todily action. The fact that "delivery” usually
comes las fecussion on the constituents of rhetoric should not be
taken as an indication that it is of less irzportance "thin the others,

for without it, that is the act of speaking, in the test sense cf

‘
”+11

the term, a speech could not ercist.3 Actually, its position as fou. a-
constituent is indicated by the inevitable steps in the preparation of

v performs the tasks

first, a speaker necessaril._ that are

a discourse:
associated with invention; next, he necessarily arranges or organizes

his materials; then, he pays particular attention to matters of lan-
guage and composition; and. finallyr he dirt-cts his attention to these

are associated. with delivery.

matters that
With these thoughts in mind about the nature of "delivery" 2's
shall turn to an investigation of BiShOp Kennedy's practice in dnsarea of

 

1Broadus, gp. cit., p. 335.
2Thonssen and Baird, 92. cit., p. 31.

313T03.du3, 92. 9-1130, p0 3370
311

s__' ‘0 ‘2 ‘ ‘7' _: ‘ "‘1 n . ‘ s’:' ,4,» "." v
speaaing. .1rst, perhaps, it wouli.m.;1q10311»te to -cvlgw

marks about his evaluation of delivery. 1n lis hasic book on henilrtmzs
‘ -L - + 1 a 4.1,- - “ ~ 0 ‘ 1 q - i .1 '4-
he devotes aoouc twelve pages ,0 his gatory on salivaryg“ anc ssiie 1c

is‘mgdg :‘ident in these pages that he places great import nee upor. th‘

constituent of speaking, he loe not go as far as some who say hat to
knox'how to say a thing is more important than to know what to say.

:1.

Instead, his pen .iion is that ”the method of delivery must lo the ser-

vant of the ressage.” He uses baseball pitching to illustrate the

relationship that exists between sermon material and

sermon (Eel in r'.' .

p
a?
1

o H '. s w . 1 1‘ " ‘1 \r‘ ; “.‘, '1 : ~~ .
.ateriai 1n the sezncn he likens to tne bull anc the mcllfelf to the

power and method of pitching the tall; thvn} -e concludes in his ill1zs-

A

tration tlat the differ13nce between effective and ineffectiVu preashing

ad’
is, to a large extent, the same as it is in ball pitchingr, "it depends
on how it is delivered across the home plate to the catcherJ' He holds

that 1hile minis tcrs are not actors in the business f preac1ig1 for the

J.

purpose of entert1iﬂ11n; their cor~regrm.ions, nevertheless

“3

.‘I
O
4
J
1.4
,1
,.

they'sh
deliver their senrons so that listening to then would be a pleas ant
experience. In fact, he says that they should be delivered so effec-
tively that people would be "unable not to listen" to ther.3 Tl1cse con-
cepts Show the importance he places upon delivery and now we look to

his practice to see how they are demonstrated.

CMr investigation of Kennedy's practice in delivery will be
divided into five sections:

1. His method of preparing his sermons

 

----” “.- - —

1Kennedy, His W30 ‘ dlhrough Preaching, pp. 63-75.
211133., p. 67.
3113111., f). 65.

2. His basic meta-in? of delivery (the cxtcrpore hotbed)

His physical- factors that effect delivery
11. His bodily action in delivery

5. His voice as a factor in persuasion

(1} His method of prepari-g; sermons. It will not be necessary

here to give a detailed presentation on the method of serron prepara-

tion that is followed by BishOp Kennedy since that has already been

given in Chapter VIII. Hat-«ever, because it is apparent that the methods

employed by a preacher in his semen preparation will be strongly
affected by his methods of delivery, it is our purpose here to point

out some of the features in Kennedy's preparation that are related to

his delivery.
From the Bishop's point of view, preaching is speaking, not

reading; therefore he does not write out his sermons before he preaches

them. This helps to give to his delivery its live and informal conver-

sa ti onal manner.

He realizes the inportance, within the context of delivery as

well as style, of clear, simple, and concise words and sentences in the
communication of his messages. In order to achieve these qualities at

the time of delivery, he builds 8010 of then into his outline and

is time of preparation.

fastens them in his mind at t}
Since his sermons are prepared with the oral situation primarily

in mind, he prepares them by talking them "aloud." He does this for

about an hour each day for three days before the day of pr sectation.

His established pattern is to deliver his sermons extenporau-

‘

eously and without notes, and he achieves this by constructing an out-

line of three or four main points that are lo,.—';ioally arranged and

 

31h

expressed in clear, concise terms. This concrete design is Fastencd in

his min(f, and he associ Ne w

R.

’40

0‘ " .‘f ‘. .‘ . L r":‘- “‘._“
th lu thc tnounats he needs ,0 Pane his

'points interesting and understandable Then he is ready for extempora-

:5
”I9
0
£1
(.0
E:
t (-

Realizing that there is a danger of rambling and beoonTng con-

fused in the presentation of his message by following the method of

speaking without notes, the 3ishop begins his preparation of a given

sermon by first organizing the materizls and writi::g an outline of it

on both sides of an eight-by-eleven inc es sheet ofp

1%, ‘
mtrCr. Lnen ne goes

over tne written outline until a picture of i

‘. p ' r~ r? N. ‘ . [a 4
Lt is iest-snot in his mint;

and when WC is preachine the sermon, he can "isualize this outline.l

(2) His m thod of deliverz. It is obvious that there is no

 

need here for a long discussion on this point since the Fact that

Kennedy speaks extewporeneo 131; and without notes has alreaoy been men-

tioned several tines in this study. It is his conviction that "written

stuff (in the pulpit) is like so many crutches for

limping message to

lean on."2 Therefore, he goes into the pulpit without any crutchC

Iﬁs message is retained in his mind, and at the time of delivery it

flows from him with a spontaneity characteristic of on- the- -sp ot ore"

CA.-
tion. This is his understanding of what preaching really is--"truth
through personality"3 and he consistently follows this method of

delivery.

(3) His phzsicalf actors that a fest deliverz. The Bishop is

five feet and nine inches in height, wei ghing one hundred and fifty-

five pounds with broad shoulders and a well filled—out chest.

His hair

1A appendix V, p. h.

f‘.
‘R nnedy, {is'iord Throu~h Preacting, p. 89. 3Ibid.

315

‘

ts original cark color, 330,313 Lace

'5
L

is plentiful and retains root 0:

[-1.

has the color and texture of a vigorous out-of-Coors countensnce.

’1‘. ‘ .J- o

E
I:
(D
5
F1
F!
U]
’U
”0
O
"O‘
h
5-.
CL)
8
9

he wears the prOper ecclesiastic vest-
men,s for a hothodist oishop; and on other speaking occasions he wears
a conservative, dark business suit. Although he does not have a tall
and massive physique which is so often associated.with powerful
delivery, he does appear to have good personal health, a vigorous and
dynamic personality, strong intellectual powers, and great spiritual
dedication to the task of preaching the Gospel. In the final analysis,
these are the essential qualities tiat give strength to pulpit deliverv

(h) E's ho‘ _ly acti ion in celivery. ‘When BishOp Kennedy has once

 

taken his stand.at the pulpit to deliver a sermon, he does not move away

from it until t.e sermon is finished. haile he changes the positiO;

.5
O
to

his feet, 1e does not walk around. He stands erect on both feet, does
not lean upon the pulpit for SUpport, and uses both of his hands in
go: tures. :55 hand gesturing is usrally Ll front of 1im and above the
Speakiig desk. 1% uses the index finger of hi right hand at times to
emphasize points, but usually his hands are soon. we do not recall any
instances, while observing his delivery, in which he beat upon the
pulpit with his fist. His face is altays animated and e} :pressive,

responding in moods ,hat are ei>nr0pr1ate to the thoughts he is present-
ing. He preaches with his eyes and the tilt of his head as sell as with
lﬁs mouth.

In genercl., it can he said that the Bishop's bodily actions in
the delivery of sermons are harmonious with tie content and literary

style found in his sermons. Just as in his style we find vigor and

energy of expression, so in his actions we fincl phvsical animation while

3 lo

"Wu )3. t there is an absence of olent and exaggerated

he 13 Sl)CCJ..'--LJ.5’

‘ﬁs bodily actions appear to respond eXpre ssi xely in such a

action.

way as to enforce the thoughts of his mind and the content of his

messages.
(5) Fﬁe voice as a factor in_Qersuasion. Certain vocal factors

 

tE'tat are relatex? to cffec “The in public address appear to be in-

L . ~~ .
c- “a: rag ‘JUJ}(AI"Q :1

0
Eva ...—h
(t r .4'.) J J. :’ J

t \ a . -' ‘ ~
horitec. new 1 strata-13's

V _“ _ ~ A 0 1 _. a; (. 49 f . 0 ~ - ":“.‘
3y ‘ hex voice training, great inprovencnr

J- ’ v‘\ \
in united, are 1.21.211: as, ,.-
‘y‘ :r_‘ ,‘,‘ u- w 9 ‘i . r -l L- - L1
.9 ac} 1: fed in 3“ .cr arms 0 f0 to ~;‘~"3N J a u ' P8 rre ”oi otr‘ areas

”vou Iwve that “r you don‘ t, " and 1:1 this rechect it er easr
,his t-rorlc with sons of the Lost «*(‘nv’z’l-

He was a rich, vibrant,

baritone voice that is free "from all nasal, guttural, ans hreatl y sounds.

Some of these pleasing qualities he inherited, and no doubt the condi-

tion of his phg,“ sioal health has inmate the 0th rs.

.3 “won; and fcroa’ . 1;]- quali v.7 1’1 his V0199 that de-

Lu.

from his phi; ical energy, and. an m gone] and 9.11:-

‘- “ .‘ - ; .\\ I?
Dr rsonal concems an
,‘ well and

exercises pro: er control over his volime. 'I‘“"es': Qualities of (401317???
indies tions of ca rvful trepe‘. in and a feeling of sci ”ff-a ssurance.

{u

<‘ pe a} 3

although at times V191”: he so

rapidly, a person must listenc era efull; to catch everv sound. "."CitP'-
respec- t great variation in the 3i shoo's speaking.
between 12”) to 150 words in a minutel

“O

c. 5'33

“““mons (Nashville:

9‘
‘ _‘
d)
.1)
e
I“
\ V
’1
G)
V
J)
":3
‘1
:7)
,1.)
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'3‘
77)

3131 ere a s

 

 

1A. W. Blaclmoo on, The Pre tare tion of
Abingdon-Cokesburv Tress, , p.

 

Qt:

 

 

0
fl]. JIVlluu . ML

 

3 17

' ‘ “‘ "4‘.' 1 ' '5‘ . - W‘ 1‘, 4 1 ~ A 1- -l s ' r
it las r‘lsr:owalw;zu m 11ste.11.1~ to some 0- his recorded serlrons that

--~. M
U ‘4‘

Bishop Kr-mle'v range at tines draws as low as 120 l'oro s a rm mute, and
at otaer th‘ as he runs up as high as 200 words a minute.l His usual

tempo is fast, about 175' to 180 worc’s in a Illinute. 216 starts out : oit

‘

3 1 . . ‘q , ‘ .ﬁ ‘- . .l V‘- '. I" w A J '1' . o -
slow in air; int.- 11:1-.204, out 95/ tie tile he -.1+s to tie oagr o; 111::

message Fe often speaks at the rate of' 190 to 195’ words in a mintte.

vI‘t‘\ll"! V‘ ‘ I- . " ‘r‘. w. 1': 1 ‘Iﬁ “ .' w 'v u.- t ‘ ~ ~
I37-15%}, ‘7‘ 0.2.1., .403“ I'L'2_T.tﬂl-'l tnlf‘; 1891.0 UHTLIO CC-TLACQ-J‘uljg IE, CII‘:;n;-',€C

often from fast to slow throu.g_;ho1.1t the ‘ncmr of his sermons and then l-:'hen

WIY\

‘ ’r \‘ '3 ' ‘1 ~\ N .‘ ‘0’. ‘ 11' I.
he cones to the Conclusion, .1e d191,“) into 1--» Sim-ego sense. all

“n ‘. ‘ "A ”T r J- 1'1 . r! N. ’ '2 -1. ‘ "w‘ r1 1
throw: the. ‘ cllVCT‘Y he re 1701-11 Dhlaolf‘tf f his t‘u.n.l.J.‘lto, and even

A

during his spurts of rspiai termo there 8:13 impressive tenses. Bit when

he comes to the conclusion am his rats becomes the 31 lest, we also

find that he e nloys more pauses, which are well placed in order to
give his listeners time to reflect and make their pe1sonnl decisions

T11 Bishop's tanpo in the three parts oi‘ the recorded sermons

.‘u
used to determine tie above facts is as follows:

0 . a ma . .1 ..a
0 1,0 mm, a minuse

'

L

.J
J“
V1
(Q.

Introduc tion terrzl‘lo

- F' A V. a m a- 1. Jo-

ur'cv tell; 1;; to JD wozds a minu x

0 ’y—I ~ ’9 ‘ ‘

Ccnclnszon tr-mpo 120 to lo; vorcs r1. Linate
Another point in Eli-1 delivery '.J}s._12re there .3 great Vlria tion is

, . 1‘ . - ‘ - '- ~o r\ r»: -' ' i "
that of 1site”. my listening to tie .e two _:eco-«-ed Sermon. t? at were

' 1 V . . ‘ ‘ "' ‘\ ~_" 9. L 'l v‘ A D. u .- ‘ Fl . r- .r .
usec to :stabli 11;. l. 1nJ of his ”ergo, it A15 also (*1 covered tint

s over tl-rh octaves. We detects; cons? :A‘s
}'jig- as "8" flat above middle "c" and as low as "0'," one no e leg ‘51 han

I! r~ P)

lThe rates presented hereon Kennedy's sneaking were asceri,.1.i..m

71y listening to two of his recorded sermons that are in the records
library of the Seventh-day Adventist lileological oerin. I‘Lf,Anl31“Cl-.’S
Thiversity, Barrier: Springs, .ﬁchirren. The title of the two 331*?“02
an: "Lange.rev-.1531}; 3.".a.'l-t‘~;f'ul” and "I Will Not Come Del-111."

J

l

D — AW. 1: ‘I -: ,. - . v r~ - '1. >3 hy- r N . 1! «3 .'
two cats V613 belt 11.7 Mr. (.115? ”C. " His -,Jrr1:e:r.«,l ram-re in 11-. .3‘. 3 :1 aroma. "r-
. . ' 1 1 .-. 1 .L :.. v“, ...!.,.V: , ,. .L 1 ".
one CDanlﬁB belch midcle ‘c." A LhSlCOl caa1s is pic‘91Jc\ have to nr‘n
: O " n -1 Q .1‘ ‘ 1 4': . ‘ * ﬁv- r Q v~ . "- -—‘. 'I'1n . ’\ 'v‘ 1". ‘1
visualize oh: great snreau in tha ra_1o uf -1cca test la ¢T4103UQ by

. Yr 1
3 Sho'.‘ ncnnedy, 1-

Middle c , 4:;— 1

me ifkan-1L— (‘1 °

" ongitch 'IK f:: ‘F_

 

 

   
 

 

 

 

 

 

..

E O —;:{:Loc>west tonj

 

The preceding 1 r11r~n1s oresent the special factors, as f?

r as
we have beena H13 to deterrtne, that contribute to the delivery of
sishOQ He nedy making him one of the nest nroul.:r and effective preach-

ers in the American puloit today. Now as we come to the close of the
chapter we shall include three general factors that, according to J. A.
Broadus, are also essential for tr“ly effective delivery on the part of
a gospel minist:r . We include these as the firil thoughts of this
chapter bcc euse in our judgment they are To :essed h? the Bisho? and

. 1 11-: 4-1. .. -.t‘l .3 ‘
sre oeiini,el~ m ;steo to ti

(TI

0 €e1tiveness of his delivery.
1. To be thoroughlv tossessedt vi+ h his subject

. To be lifted above the fear of men

\

° ' 0 1 1 2
3. To be kindled with a zeal for usefulness to boo and man

... _, 1‘ -.... ”.....- ---”. ..--.. 'v
I

llhe writer of thzs d' ssertat i:n was assisted by Prof~

3 . cssor
1:. w ’ --. :a~~ . .-Y -V'vo‘ ’!-,--: ‘O .0 .\ ...;-
.gorn neyn of t‘.e t:aus ic »Jartne t, “here Q onivor»itf, 11 coll-cots

s c
cat; on thc11ahu+ 1i‘ nii:ch employed by Bi3hor hennedv and tte co:
tion of the musical overt use: 3‘00"g to visualise tJC rangf.

F
‘311oecus, (N1. c.t 11. 3&9.

“

'3

arm

JLVTICN D

r- “A” \v
Q J."~A‘_~.;V':.Y 5 "7‘

“m,- 001 CLUB IONS

l4

CHAPTER XII

WW RY MD CONCLUSIOZ‘ES

5J\)Au

Sunma ry‘
E1 primn rr ﬁhject c? this study, as state? in its 1m :~o< mtion,

is to i w-+ﬁyitc t3: theorf and uraciicc of 51:30 nGurali Kawiltri
‘ of ncnile‘ic-s for the purpose

01" 30132". 2 ' x

& ' '
of ascertaining,
' - ~-. nv n J . r‘ \ “ - V '2 . ‘ O ‘ n -a ~ 1 .
theory and suacticw C(‘f, ant also tin Activatinz influences and spraial

“reachin‘ ‘}at have csur )ed him to become un-

characteristics at his - a ,.- a
usually successful 2nd effective in trle mi1W- wenticth century Christian
cctiveness as a preacher are recognized

alpit. His success and eff‘
cans 29 well as people in many other

lands,

today by millions of Ansri
and they }rnns given his the honor of brine the ”unoft‘L ill snokesman”

for the gr at and influential Methccist Cn‘urch.
g aeral in the mid-century Christian church

Preacling
being sick with the disea so? sameness, tameness, and lame-

sidered as
of preaching,

1

ness; and many though t1ul peOple are as} (inﬁg, when tney thin!

'WkNI thesma dead.bones live?" Yet at the same time Kennedv's role ast
the Gospel continues to grow and to demand increasing

respect. is ch w 1r he travels about 50,000 miles, this traveling caused

preacher of

largely by the calls for his preaching Recently he was described as

--‘-_---—-~.-.~

being one of "the four or five most dazzling preachers in the ‘Inited

 

—.-.o

 

“4’.— io .7 M”---‘- -—. - -

 

1
*Supra,zu V.
320

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gation into the source, or scarce? and motivatirv influence: for this

twp-e. of sermoni" achievcnhz‘.”

the yreachin; of Sishon kenneo“ and its li”i‘atlon are recognizeﬂ

6 pm a .\ ~ 2 . § '7‘ Lin.” C t 3r " or‘ I "v (J. b \ 3‘ .-‘n-} a ‘rNﬁOV‘ 17‘ﬂ‘ﬁ
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A"’v L. ‘ L1“; 1‘.“‘r~‘ A A a "W., . ,‘ 4- ' ‘~ ‘3‘ N‘!‘
in c nyleiicn :1 tie d1»:v3': pro:es l‘DPl career; also ELCPQ 31“ other
I‘ ‘ - --‘ ‘ ‘3 A v " J.l\ "- .M o- n ‘A -: Ir -‘ w ‘- \ ‘ H ‘ 1' '- r " . ‘ ‘.
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vcrk, c1;.ch admin stla io 01, :crxi;e as : bixhe", his *ublic interests
A J
a . :4. °- '1 .3. - .1 ‘12“ .94.”... H ' 1' .. .1. ' ‘
ens services outs1dc his church, «ha .1; 112 ,c2t in -ituracuie in
..- r 7.: ‘ "‘ -. m"! 3,2 «‘2 1' ’ £ - "-‘L '1'.
_ 22:12. "73.711111: a:...-. of these a ”:38 co 1 1:. rm use with pr01 1 u, *3} 1.:

in2es tirat: n, linited a. it is, may te of interest and perhaps of value

to the preacuer in the pulpit and, to scne extent, t1 those who t"c“

~xv '4' «-

. r , 5‘ F‘. ‘,« A r - ' ’\ .": - ‘1
rmh" )_..1c she-1.1-115; am, 11.111132 bin-n.
‘ . I ‘ C L: a
In our iuV2ttig1.ion me here surve10d H13 ifs, 2:5 c..nr121e1

' I ‘3 ' . .
71th and cevction tc, the Lithcu7.s

‘ ‘Q .< r‘ . 1 r ' «arc V v‘ ‘~':m r . -.\, '1 2 ..‘-‘~ ,v
bO“CdthH, with spec 1&1 eugnases ayon his trdin lg .n public 8194 ‘4'

-: a - ._ 1 u. q ‘r- ‘- .‘ - 9’ h ‘2‘ -. ," V!\~y~..- ‘ .
8* {ti‘ﬁ (‘ Ari :)Oan (3:: ¢(lil, L’s Y‘Jg‘, 1.1. 8.8 Lll'J ‘2'; 11.2%.

p.

ces and .acits in these

areas—-a chapter being devo "c to his pract' = in the area of each of

u
I

v.__v ...—....

 

. -—..—.-~o—-g-— s-o -.--ma."

2 ..
T‘. 1. RICO, F. V.

 

.__ E...“ co———...-——.-.—.~.—.-c

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a . ‘ A 4\~‘ '0. \ 5 '0
Lollov1ng CwNoidulfﬂkpéﬂléruez

Conclusicrs
1. His preaching care2r spoe rs to have been significantly
influenced by severe factors in sis earl“ life:
a. He was born to parents who were ﬁedioated Lnristians.

b. His father was a preacner.

. The fact that his faﬁher r s uneducated sue consiﬁe red

O

by i mEOp Kennedy as being not highly successful but

rather a rootlt;ss, frustrates, and discontented
minister appears to have caused the Bisth as a
young lad to do some serious reflecting upon that it
takes to make the rigE,t list of Ian for the ministry.

d. His family being poor made it me oess ary for him to
oontri‘rte ﬁo its support by his onn useful em:lc -
melt. This err: riense taurht him the value of time
and the fir-portsnce of 3113113133319 never E lac 1.11::
time to waste in useless anusenents.

s. 3b was withdrawn and sky as a child But found.compsnion-
ship and joy with books. luring those years he

1

developed a hunger for requir; Jﬂd lcaTIGG to do .t

L1.

'Jo
'3

rapidly. This avid reading habit has stayed with h-

through the years, and its in fluence is ref eoted in
h's sermcns.

 

Kennecy, Whil e I'm On My ieet, p. 15.

>~» --

 

 

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1.15 that he ”DE-101.5110 «a 1.31;.» .1. .c-cu11tJ; .14, a... .. 1911.7... .1.

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Hat from nis earlier: f yssrs he felt calla} to preach r5116 act-sally

’ . ' f‘ ‘5‘ P' . c I. . -.v‘-. ~ -- . ‘ . a .a a
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5

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er... b.1190 micaﬂ educawti on seem to have given 115.11. um1:;:11:11 11151;}.ts into

V

this v.11": of a 1.5. .11ster'3 work and devel’2m :3 in 1251:. 23.113.11.105: ....a'c,

11011.17 l1.-.ve be en lackimgw ithout the e: {parinnce .

- - .1 1.

)1. The the-Glories]. mllieu in 17:71:15". ‘21.? 1";3511'01. ..is s zr'inar" and

doctoral training seems to have 9ft Sign 1 icant. arks 1111011 his fresch-

..
D 9 :

ing. At the: Pacific 5.3.”001 o. ‘ 111151611 he fond

(,2)

spirit in theology
that 1:15 liberal 9311:? free-~53- Spirit that C‘rtu‘j’ec 3.3m. to break 100:; ﬁrm:
some of 11.: fundmne11255111111: of E113 Ci-H‘li-‘fl‘ 3 ..fm At R31” tf‘ ON} 310010 gic.

Seminary he met. the neo-orthodox b1- .11c1 of tuclo gy, an...‘ “tile this in-

."35. 0.1.71 . to

i’,‘

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financed h . ..or c. whit, «1:. 1.01111- ma. 11.11/11 .11 1.. ...: so a.

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‘ . '2 ‘ ' I I “ \ I \ ‘ ‘1' “ .. I " ' .V-.‘f ~.
lal‘r'c es: ear. ...n nodcxn theology (althoagu he cont: 11.1.03 :0 raw? t.....-1-1-r. 2.1-

- cal liter-a tare ), 1.1.1.133; 111.com: dist 7.;- calls' 1”*:vly a 1'I€:.31=ys.n

 

11:31.1” p. 22.

 

. 1
121190103111.“ chocl of

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001188 331.1,- ' 136- [3118 1.:

1521110113, relevant ’30

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HO 1J6. L 11‘111‘. l

J

as a trustwortﬁv latlon frOm

1?.
TE: 4 'J

the needs of pvople 4'.<31-Lay, and not

become Csi t1 Lrbed 01‘ concernad too much by 111—313;: theologglcal problmrzs
1:11le he cont 11::c "confronting; man's t1. 1131c inadc 1115161 vit} God's
I)
11‘-

FCC 6L 1? grace.

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31611

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p031t1ve meszagcs appear to 01 -pp;
.‘ '-° ° .. 01. ..., ‘_
glvsc n1u L315 1n Lbs 11thvu 116 vs
\— a.

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tnrouj. L119 racermsg grace of
F. ' 1. a ‘ 40 O ‘ 1- ' p \ . .
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p

0.. to (352:1.

o corcl'

11’s time this theolodicrl 112111 of
rib-:23 PBS :41 c‘istiuct luls‘iiOIVﬂrii t:
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homiletics give support to this juigment.

theories of rhetoric and

6. The Bishou' s fractice int area of invention appears to

be significant in that the soooe of mot'rials Mich he brings: together
in his 36::‘T'10I‘LS is writ—371.311)” 131-036 1‘ ...... 3.. “1'3 cells 3’03 11.: -eri 7.1

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portion of scripture he emplc,
imagination. In either case he works over the collected material until
he finds a design that fits it. His designs are always brief, easy to

'lar, while, at the same time there is

comprehend and follow, and sin..-
.‘tznoug‘ variety to keep them fresh and interesting. This is one f.‘ the,

characteristics of his ureaohi ng that ukes lists ning to him

preach a nleasant exuerienc: .

8. Kennedy's style is a demonstration of high 35111 in sermonic
craftsmanship. Among its ecial features are the following: item: that,
in our judgment, add significantly to the pogwularity and effectiveness

 

 

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a. our; ul CAClCc 0. Jon-» that are aiiie, COMCTttt, ano
con<w1 .

b. Cmis trueticn of s'r111rww3 that are Innhwf, simple, suui

0° “loivpnt Of leUres and imagery that give energy to

,ne use of slnnv and coarse language th at

3

offend the lite: rary taste of most puoyle one are out
of place in the pulpit.
0 311(bliverv of Bishop Kennedy is an area of his practice
in public address that s.>ears to e res spon-i‘:le for 1 ﬂ1n of tli effec-

l

tiveness of his preaching. Five factors in his delivrrv apnear to be
ciiefly responsible for this efferztivzness, which not only make his
meSs ages impressi‘ e, but also make it a pleasure to listen to him.

a. He speaks extensrr neousL without notes, thus Loin"
able to maintain constant eye-contact with his
listeners and to address them in a natural, animated,
conversational stVle of delivery.

‘b. There is a ride range in his tempo, and it is ever~
01%“: TN -’i"l 1g.

0. His pitch, which like his tempo, is wide in range and

and varietv to

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his spealzing and kec eps it alive 1nd his congregttitns
awake.
d. His artic lation and projection of words make listening

and comprehension easy.

327

6. His vibrant baritone voice adds color and force to his

messages.

10. The final conclusion we make in this study is that Bishop

Kennedy's practice in public address is significant because he exemr:li«
fies, in our opinion, the highest ideals of a complete and high-level

body of rhetorical theory. He employs the principles of rhetoric to

communicate a message that, in his judgment, is true and worthy; and he
seeks, by using all available means that fall within the ethical

limitations of the Christian pulpit, to persuade his fellow men to

accept his teachings and adjust their lives accordingly. It is also

significant because he exemplifies, in our judgment, the highest ideals

of a true homiletician. In his sermons there appears to be more than

that which is produced by the principles and methodology of rhetoric.
By prayer, Bible study, and a dedicated life he seeks to be a true
spokesman for God who speaks in such a way that sinners under the in-
fluence of his messages may encounter God and be reconciled to Him
through His grace that is revealed in Christ, and that believers may be
edified.

The ability of the Bishop as a public speaker has given him
access to many influential pulpits throughout the world and his com-

petence in this area has been the object of many glowing compliments;

also his books are read. with great interest and. delight. Nevertheless,

with all of this honor and success he remains, in our judgment, a humble

and devoted servant of God. While he is powerful in the art of per-
suasion, there appears to be no shade of sophistry in him. He is unus-

ually talented and effective, but he appears to be employing all of his
ability in the task of building up his church and the Kingdom of r‘od as

he understands it.

BI HLI CGPA PHY

 

   

BI 3L1 OGRAPHY

A. Books written by BishOp Gerald H. Kennedy

Kennedy, Gerald H. His Word ﬂirough :Preachirg. New York:

Harper and
Bro the rs, 195-7.:

. Have This Mind. New York: Harper and Brothers, 19248.

 

 

 

‘ - . The Best 23‘; Henr)r Jowett. New York:
19143.

Harper and Bro the rs,

 

. The Lion and the Lamb. New York: Abingdon Press, 1950.

. With Singleness 93 Heart. New York:
195:.

Harper and Brothers,

 

. ggg Inguire of. the Lord. New York: Harper and Brothers,
19 .

 

 

. if. They ﬁe; Prophets. Nashville: Tidings Press, 1952

. 5 Eader'j Notebook. New York: Harper and Brothers, 1953.

. Herita e and Destiny. Nashville: Methodist Board of
Missions, 1993.:

 

 

. Wig SEaks £93; God? New York: Abingdon Press, 1951:.
. 92g is Our Strength. Nashville: Tidings Press, 1951.1.
. _ng's Good News. New York: Harper and Brothers, 1955.

. lhg Christian and His America. New York: Harper and
Brothers, 1956. -

 

. lBelieve. New York: Abingdon Press, 1958.

. ﬂigMethodist Wa gt; Life. Inglewood Cliffs, N. J.:
Prentice-Hall, I9 .

 

. 5ﬁSecond Reader's Notebook. New York: Harper and Brothers,
19 9.

. ﬂﬂables. New York: Harper and Brothers, 1960.

329

3 10

d

. The Marks of a Methodist. Nashville: Methodist Evangelis-

 

PtiC—wﬁaterials, 1:560.

. David the King. New York: Nelson Doubleday «3: Company, 1961.

 

. While £13 93 Hz Feet. New York: Abinagdon Press, 1963.

 

. For Preachers and Other Sinners. New York: Harper Sc Row,

 

 

 

mbﬁghe rs, 19614.

. The Witnesses of. the Spirit. Nashville: The Upper Room,

 

 

M 196?. ‘“‘

 

AA: Sag This 3‘3 the People. (To be published in 1966 by Harper
and L w

B. BOOKS ON HOLTIIETICA TEORY

Abbey, Merrill R. Preaching to the Contemporaggr Mind. New York:
Abingdon Press, 1, 3.

 

Allen, Alexander V. G. Life and Letters gt: Phillips Brooks. Vols. I
and II. New York: E. P. Button and Company, 1900.

Barth, Karl. The Preachin of the Gospel. Translated by B. E. Hooks.
PhiladeIph a: e hie—Eminsﬁr Press, 1963.

Blackwood, Andrew W. Preachino' From the Bible. New York: Abingdon
Press, 1913]..

. Eh: Pre aration 2£ Sermons. New Yerk: Abingdon-Cokesbury
ess, I955.

Bowie, Walter Russell. Preaching. New York: Abingdon Press, 1951;.

Brack, Harold A., and Hance, Kenneth G. Public Segaking and Discussion
for Religious Leaders. Englewood Uliffs, .- .: mntice-HalL

'58., 9 1.

Broadus, John A. On the Preparation and Deliver 93 Sermons. New York:
Harper and-‘Brothers, 191:1» REvised by Jesse Burton
Weatherspoon.

 

Davis, H. Grady. Desi for ﬁeaching. Philadelphia: Muhlenberg
Press, 19 . ' r ' W

 

Haselden, Kyle. The Urgency of Preaching. New York: Harper 3: Row,
Publishers, 1, 3.

Jefferson, Charles Ederd. The Minister _a__s_ Prophet. New York: Grosset
a. Dunlap Publishers,_193 .

331

Luccock, Halford E. In the ﬁinisteris Workshop. New York: Abingdon
Press, l9hh.

Macartney, Clarence Edward. Preaching Without Notes. New York:
Abingdon-Cokesbury Press, 19716.

miller, Donald G. The Way 29 Biblical Preaching. New York: Abingdon
Press, 1957. v

Mullen, Thomas J. The Renewal 2;: the Ministj. New York: Abingdon
Press, 1963.
Pike, James A. A New Look at Preaching. New York: Charles Scribner's

...—1..“

Sons, 1961.

Ritschl, Dietrich. é Theolov 93 Proclamation. Richmond, Virginia:
John Knox Press, 1953. V

Sleeth, Ronald E. Persuasive Preaching. New York: Harper 3: Row
Publishers, .

Stewart, James S. Heralds _o_£; God. New York: Charles Scribner's Sons,

1956.

Stott, John R. W. The Preacher's Portrait. Grand Rapids, Michigan:
William B. mdmans Publishing Company, 1961.

 

 

Unger, Merrill 1“. Principles of Expository Preachin . Grand Rapids,
Michigan: Zorffervan PEHEhing House, 1955.

Weatherspoon, Jesse Burton. Sent Forth _t_9 Preach. New York: Harper
and Brothers, 1951;.

Whitesell, Faris D. Power in Expository Preaching. Westwood, N. J.:
Fleming H. Revell Company, 1 3.

 

Yates, Kyle M. Preachin from the Prophets. Nashville, Tennessee:
Broadman Pgss, i9 .
C. Books on Rhetorical Theory

Brembeck, Winston Lamont, and Howell, William Smiley. Persuasiog.
New York: Prentice-Hall, Inc., 1952.

Cicero, Marcus Tullius. _I_._e:_ Oratore. Translated by J. w. Watson.
New York: Harper and Brothers, 1890. Bohn Edition.

Cooper, Lane. The Rhetoric of. Aristotle. New York: Appleton-Century-
Crofts,‘Tﬁc'.—,-I9377

Eisenson, Jon, Auer, J. Jeffery, and Irwin, John V. The P3 choloe 9}:
Communication. New York: Appleton-Century—C'r'o‘fts, 3.

 

333

Hance, Kenneth 6., Ralph, David C., and Wiksell, Hilton J. Principles
of Speaking. Belmont, California: Wadsworth Publishing

CBmpany, IHc., 1962.

lﬁnnick, Wayne, C. The Art 3: Persuasion. Boston: Houqhton-Hifflin
Company, 1957.

Monroe, Alan H. Principles and T es 2: §peech. New York: Scott,
Foresman and‘UOmpany, I9 .

 

Oliver, Robert T., and Cortright, Rupert L. Effective Speech. New
Ybrk: Holt, Rinehart and Winston, 1961.

Painter, Margaret. Ease in Speech. Boston: D. C. Heath and Company,
1951;. "‘

Phillips, Arthur E. Effective Speaking. Chicago: The Newton Company,
1908. I

 

Sarett, Iew., and Foster, William Trufant. Basic Principles of Speech.
Revised Edition. Boston: Houghton Hifflin Company, 13%..

Thonssen Lester, and Baird, A. Craig. _§peech Criticism. New York:
The Ronald Press Company, 19h8,

D. Books on Theology and Church History

Berkhof, L. p§ystematic Theology. Grand Rapids, Michigan: William
5. Eerdmans Publishing Company, 1953.

DeWolf, L. Harold. Present Trends in. Christian. Fiona. New York:
Association Pfess, 1960.

Ferny Vergilius (ed.) 223 American Church of the Protestant Heritage.
New York: PhilosophicaI"IIbrary, I953.

(hiustad, E. S. Historical Atlas pg Reli ions in America. New York:
Harper aﬁH"R6w Publishers, 1962.

fhnit, George L. (ed.) Egg Makers g£_Modern Protestant Thought. New
Ybrk: Association PFess, 1959. 9*—

fhasten, Leo. (ed.) é Guide to the Religions 2£ America. New York:
Simon and Schuster, T9557

Sperry, Willard L. Reli ion 93.1 America. New York: The Macmillan
Company, 19h .

Ehsinka, Matthew. Christian Thought From Erasmus to Ber aev.

Eideet W. W. Reli ion on the American Frontier IV. New York: Henry

333
E. History"
Allen, Frederick Lewis. Egly Yesterday. New Ybrk: Bantom Books, 1931.

link, Arthur 8. American Epoch, AA ifHistor of the United States Since
the 1890's.w PNew York: Bred .KnOpf, *19 55.~ 5"“—

Nish, Harvey. Conte orarr America The National Scene Since 1900.
New York: ngper i 550 thErs'PEblisher, 1955.

F. Articles and Periodicals

 

Harris, T. George. "The Battle of the Bible, " Look. V01. 29, No. 15.
July 27, 1965.

Kennedy, Gerald H. "The EpiscOpal Address," Christian Advocate.
Vol. VII, NO. 1. April 27, 196h.

NbKenna, David L. "The Jet-Propelled Pulpit," Christianity Today
Vol. IX, No. 18. June h, 1965.

"Methodist--The Challenge of Fortune, " Time. Vol. 83, No. 19.
May 8,196h-
G. Unpublished Materials
‘Heiss, Daniel E. "concepts of Arrangement in American Protestant

Hemiletical Theory." Unpublished Ph.D. Dissertation, Michigan
State University, 1961:.

CL)

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APPENDIX I

SICKNESS BY THE POOL

”When Jesus saw him and knew that he had been lying there a long time,

he said to him, 'Do you want to be healed?1 The sick man answered him,
'Sir, I have no man to put me into the pool when the water is troubled, and
while I am going another steps down before me.'" John 5:6-7

Sometime ago I stood where this scene is supposed to have taken place.
But it is all different now with the pool in a great courtyard. In the days of
Jesus it was an open public place near the Sheep Gate. From time to time

the water bubbled up and this was thought to be caused by some divine

action. The people believed that if a sick person could bathe in the pool
immediately after this turbulence of the water, he would be healed. So the
sick gathered in large numbers and five porches were built for their conven-
ience. There was a man there who had been sick for thirty-eight years and
he had never been able to get healed but he still waited.

One day Jesus came along and asked this man, "Do you want to be
healed?" The sick man answered that he had no one to help him and someone
always got into the pool ahead of him. Then Jesus said to him, "Rise, take
up your pallet, and walk." And the man was healed.

There is a similarity between that situation and ours. We, too, are sick
and we look for some Special healing or some Special power to make us whole
again. How desperately we need someone to come along and restore us to
health. Let us look at that story in the light of our modern needs.

The first thing to notice is

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The Belief In Hagic

They thought a troubling of the water would cure them and you may say that
we have gone far beyond such superstition. But do not be too sure that we
have gone beyond magic in seeking answers to our problems.

Medicine is certainly one field where science has made great contri-
butions and our medical knowledge helps us perform miracles of healing.
But in our attitudes toward medicine, there is a vast amount of searching for
answers and expecting healings that are far from scientific. We have been
promised drugs which will cure worry and restore confidence with no bad
effects. When the tranquilixers were first announced, it looked as if the
psychiatrist and the professional counselor would soon be out of business.
A man could take a pill and suddenly feel at peace with himself and the
world. Why would he ever need the help of a psychologist or a minister?
But we have discovered that it is not so easy and not so simple. Some of
these tranquilizers have proved to be habit-forming and I have worked with
more than one individual who found it almost impossible to break the pill
habit and be free again. Besides that, we find that these drugs can only
touch the surface and give us temporary relief. They do not actually resolve
the conflict which caused the trouble in the first place.

Medicine is always a two-edged sword with both healing power and
destructive force. A great doctor said one time that if he were told a medicine

was perfectly harmless, he would know also that it was perfectly useless.

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The magic expectation that a cure for our worries and fears is about to be
found, does not seem to be anywhere near fulfillment. We continue, however,
to look for some prescription which will work miracles for us. Drugs appar-
ently are wonderful but they are also dangerous.

Turn to the problem of losing weight. 80 many Americans are anxious to
find a way to reduce because we are too rich, we eat too much and we get tot
fat. Sometime ago a man wrote a book about calories not counting, the
theory being that you could eat whatever you pleased and still lose weight.

I saw a reference somewhere to an indictment issued against the publishers

of that book for having promised things that could not be fulfilled. A few
years ago somebody wrote a book about praying our weight away. That would

be a good trick if we could do it. How eagerly we reach out for an answer to
the problem of overweight which involves no discipline.

The hunger for strange and exotic religion which is often so observable
in Southern California, springs out of this same desire for a new and easy
answer. The old time religion is too hard for us and we want a mystical import
from the East preached to us preferably by a man wearing a long white robe
and sandals. It will be more convincing if he also needs a haircut. The
plain, hard truths of the Gospel are not for us if we can find a pleasant way
to give us success without half trying.

According to the movies and television programs, the answer seems to

be liquor. Do you not get a little weary of hearing people caught up in some

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' That seems to be the solution

strain or difficulty saying, "We need a drink.’
to every problem until as Billy Graham one time predicted, when these people
come to die, they will probably call for the bartender.

What we are after is happiness without character. We seek contentment
without having to pay any price for it. We want adequacy without discipline.
And if this is not putting us into the realm of magic, I do not know what else
to call it.

Sometime ago I was thiniing about three great old men I know. One is
Stanley Jones who has been preaching the Gospel for many years and who
always impresses me with the exuberance of his Joyous faith. Another is
Albert Schweitzer whom I followed around for a couple of days a few years ago
in Lambarene. Whatever criticism may be raised against him and his work,
be sure that here is a great man and no one can be in his presence very long
without being aware of it. Then there is Bishop Herbert Welch now beyond
his 100th birthday who in our Council of Bishops meetings never reminisces
but always looks toward the future. Was there any magical answer for these
men and did they obtain these qualities by taking a drug? Ho, and all who
think that healing is to be found from this source are doomed like the man in
the story to wait forever and never find what they seek.

A man consulted a psychiatrist about the best thing to do for his children.
He expected to receive advice about their training, their schooling and the

cultural advantages he ought to give them. But the psychiatrist who was a

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very wise man said simply, ”The best thing a father can do for his children
is love their mother." Ah, this is something we forget! The child who lives
in a home where love is real is blessed far beyond the child whose father
can write him a big check. The healing we need is something magic cannot
give.

A second thing for us to notice is that he thought the trouble was

The Fault of Other People
Self-pity is ever with us and always self-defeating.

I suppose that most of us have envy in our hearts for some people. I
remember when I was in high SJhOul, I went through a period of feeling very
sorry for myself because I knew boys who had so many advantages I never
had. They came from rich families who could give them what they wanted
and their futures were bright. My parents were poor and we lived in the
wrong part of town. Surely. if I could make nothing out of my life, it was
not my fault, and I thought it very unfair to be denied the help other boys
received from their parents.

Or we say that the breaks have come to others and luck has passed us
by. I think there can be no doubt that at times a man has an advantage
because he is in the right place at the right time. But I have concluded with
the passing years that this never is a legitimate reason for success or failure.
The breaks of life tend to even up and if I lose one today, I may gain one
tomorrow. The main thing is to believe that the man who depends on luck

will come to a sad end.

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Or we may say that some have influential friends. No doubt a man in a
strong position can do something for a friend from time to time. Politicians
who end up in prison knew important people. But no man can be held up
very long by his friends for soon or late he must produce and stand on his
own feet.

If we can blame it on other people, we feel at ease because we are
relieved of personal responsibility. What would America do if it were not
for the communists? I do not take the communist threat lightly for it repre-
sents as serious a challenge as we have faced in all our history. But I
believe also that if suddenly we should wake up one morning and find that
communism had disappeared from the earth, all would not be well with us. It
is altogether too easy to blame all our failures on "those dirty communists"
and spend our time investigating and attacking people rather than actually
trying to solve our problems. Attacks on communism become a way but for
the professional patriot who finds it easier than making personal sacrifices
for his country.

In the church we find the same spirit of blaming everything that goes
wrong on anything but ourselves. I grow very weary of listening to alibis as
to why we are not doing a better Job and why we have failed to be a real
influence in our society. There can be no healing for us until we realize that
the cause of our ineffectiveness is within us and the responsibility is at our
own door. When the church begins to be aware of its opportunities and re-
sources and puts less emphasis on its problems and its weakness, we shall

be healed and begin to heal others.

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H

One of the most amazing things about the Bible is the way the familiar
can never grow trite if we read with our eyes open. I was thinking about
that the other day as I read again the story of the Prodigal Son. How many
times have I read it? Hundreds? Thousands? It is one of the most familiar
passages of Scripture I know. Yet this time as I read the story something
found me that I had never really noticed. You will remember that when the
young man had taken his inheritance and gone away into the far country, the
time came when he was poor, hungry and defeated. He was feeding swine
and that is about as low down as a Jew could get. Then he said that he
would rise and go to his father and say to him, "Father, I have sinned against
heaven and before you; I am no longer worthy to be called your son; treat me
as one of your hired servants." Now, no modern boy would have said that.
He would have said his trouble was his father's fault for being too strict or
it was his mother’s fault for making him go to church too much. Or if he
sought a more scientific alibi, a psychologist would have told him that he
was the victim of a sibling rivalry. What a shocker it is to hear a boy stand
up and say, "I am to blame and the fault is my own." But do you suppose
that this is the secret of the healing and the restoration? Is this perhaps the
climax and the turning point of the story? Well, think about it and consider
the possibility that there can be no salvation for us until we accept our own
responsibility.

There was a young preacher with an attractive wife who liked new

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clothes. She spent too much and they got in debt. Finally they had a council
and she agreed not to buy anything without first talking it over. Then she

went to town and came back with a new dress and the young preacher said to

her, "But, my dear, you promised me." She replied, "I know I did but the
devil tempted me." He answered, "You should have said, 'Get thee behind
me, satan.'" "Oh," she said, "I did and he whispered, 'It fits so beauti-
fully in the back.'" There has to come a time when we will not blame it on

satan or anything else but accept our personal responsibility for our condition.

Another thing to note and this is a rather shocking observation. A good

many of us have

A Preference For Sic ness

The sick man had been there for thirty-eight years which is really making a
career out of your weakness. It was not too bad a life. His friends brought
him there in the morning and came for him at night. The city had provided
shade from the sun and protection from the rain. Here he met his cronies
and they talked together through the day. They watched other people going
about their work and bearing their burdens which is always a pleasant
recreation. After these years in all honesty he was not very anxious for a
change. Jesusl uestion, "Do you want to be healed?" was more than
rhetorical.

We protest the evils we must endure but actually we do not sincerely

want them removed from us. The sickness of our society is war. Nobody

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wants war. I doubt that in any audience in the United States anybody would
stand up and say that he really believes in war and would hate to have its
possibility removed. We would not find anybody in the Soviet Union saying
that or, indeed, in any place around the world. We are unanimous in our
hatred of war and we desire to be rid of it with strong conviction. But what
about the things that go with war? What about the prosperity which grows
out of our preparedness? What about all those industries which are tied up
with defense projects? What happens when the government wants to close
out a naval establishment or an air base? If we hate war, we love the things
that war gives us. It would be a good thing for someone to ask us as Jesus
asked that sick man, "Do you really want to be healed?"

Or there is the danger of inflation which can destroy our economic security.
We have seen what it did in China and Germany. Ie know it is a constant
danger and hangs over our head with a threat of ruin. Nobody wants inflation
but we like the things that go with it. It is nice to buy property for $20,000
and sell it in two years for $35,000. There is always an exhiliration in riding
a rising market and there are men who know how to manipulate this trend so
that they make fortunes. There may be some who are caught with fixed in-
comes and who find inflation a heavy burden. But the business community
as a whole is not among them. Do you want to be healed? Well, not very
Inuch. Certainly, not right now.

Is there any person who wants lung cancer? What a foolish question!

Adi, but we want something the surgeon-general has warned us may produce

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it. What a hard time we have had in getting a warning put inconspicuously

on cigarettes. For this is a multi-million dollar business which means Jobs
and prosperity for many people. The man caught in the habit will not break
it, and while reading the warnings, he will hope that he is the exception.
Somebody told me that the new name for Forest Lawn Cenetery is Earlborough
Country. Very funny. And very tragic that men and women will try to Joke
about disease rather than be healed of it. Is there not hypocrisy in making
such a fuss about the spray on cranberries a few years ago and finding it

so difficult to make any progress in the fight against cigarettes? Do we want
to be healed?

There is always a certain amount of satisfaction in being relieved of
responsibility. The invalid may develop a subtle psychology that takes
delight in being free from burdens other men have to bear. "I want to be
excused from carrying the heavy loads and doing the hard labor. As long as
I am waiting to be healed, I have a perfect reason for being excused. I
should like to believe that I am different from other people. I am made of
finer stuff and cannot be expected to do the hard things that some men find
themselves obliged to do. If I am sick you may be sure that no one can
criticize me for following an easier path."

Sometimes we want to believe that we are too spiritual for the hard
things of life. There are religious people who take this unconscious attitude

even as some talented artists assume they are to be excused from the ordinary

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rules of courtesy and morality. One of the most dangerous temptations we face
is to embrace an illness as a way to escape life. Do we really want to be
healed? Here is a first question we have to fa e, and until we are honest
in answering it, nobody can do very much for us. We need a vision of how
great life is when it is lived with full acceptance of its sorrows as well as
its Joys, its responsibility as well as its privilege.

When D. H. Lawrence died in the south of France in 1330, there was
talk of building a memorial to him in his hometown of Eastwood, Notting-
hamshire, England. The town council even set aside land for a civic center
to bear the famous writer's name. During all these years nothing has been
done and newspaper reporter visited the town sometime ago to ask why.
Different people made different excuses until finally he found a local man
who simply said to him, "Lawrence never liked this town very much and we
never liked him." In a brief moment all the excuses and alibis were blown
away and the stark truth stood out. There was no memorial because no one
wanted to build one. We had better inquire into our situation and ask
ourselves if the reason we are not healed is because we really prefer our
sickness.

The story comes to its happy ending because of

The Healing
Not all of the New Testament stories end happily but this one did. When at

last Jesus broke through the pretense of the man's mind and helped him see

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what he wanted and needed, he was healed.

Jesus said to him in effect that he must make an effort to stand up and
stop waiting for an angel. I have seen that Scene in my imagination many
times and I have observed it actually in my own ministry. Suddenly a man
believes that Jesus Christ can give him what he needs and he accepts it and
he stands up.

Oftentimes the hardest thing in life is making the start. How long we
can postpone the decision and the action! We are going to break a habit but
not until tomorrow. We are going to start our book but not until a more zon—
venient season. We are going to lift ourselves to a higher level but not now.
Then there are times when the miracle occurs and he says to us, "Stand up."
Getting started is the hardest part and if we can take him at his word and
simply believe that now is the moment, we are healed. The great surprise
that comes is the realization that Jo; is his gift to those who carry their
share of the load. C. S. Lewis wrote an autobiography which he entitled
"Surprised by Joy." It is a fine insight that to take Jesus at his word is to
find ourselves surprised by his Joy.

According to our faith shall it be done unto us. According to our faith
shall we find power. What a great thing it is to know that the Great Physician
is as available to each one of us now as he was to that man by the pool.

There was a missionary in India who asked a Hindu scholar to teach
him the language. The man refused. The missionary said he did not expect

the service without cost and that he would pay the fee expected. But the

33:7

Hindu still refused saying that he did not want to become a Christian. The

missionary promised to male no effort to convert him. All he wanted was to

learn the language. Then the Hindu scholar replied, "No man could be with

you very long without becoming a Christian. " This is the way it ought to be

and so seldom is. But the good news is that no man can walk with Jesus or

accept his way without being made well. He will destroy our illusions but

he will give us health. And that, my dear brethren, is good news indeed.

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APPENDIX II

GO UP, TAKE POSSESSION

"Behold, the Lord your God has set the land before you: Go up, take
possession, as the Lord the God of your fathers has told you; do not fear
or be dismayed." Deuteronomy 1:21

One of the greatest of the botks of the whole Bible is the book of
Deuteronomy. It is quoted by all except six boc.s of the New Testament
and as it describes one of the great dramatic moments in the history of Israel,
it makes real the Word of God. In 621 B.C. King Josiah instituted a great
reform of Israel's life and worship. Most scholars believe the reform was
inspired by the finding of the book of Deuteronomy or at least part of it.
while the Temple was being repaired. Some of the profound central insights
of our faith are announced, and here is proclaimed the greatness of God
and Israel's obligation to Him. The botk consists of three addresses by
Moses which describe the acts of God, the law of God, and the covenant
with God. Deuteronomy is one of the high points of the Bible.

The book describes a crucial situation. The early conquests having been
accomplished, Israel now waits before the promised land. The danger now is
to settle down and adopt the customs and religion of their neighbors. A
generation has been spent in the Wilderness, and here they are at the
moment of decision. What next? Will they stop or will they go on and claim

the land? Moses proclaims that God has set the land before them and now

they must go up and possess it. It is a dramatic, decisive moment in the

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life of the people and it is the kind of situation which men and societies face

soon or late.

Let us begin by observing that in every man‘s life

There Is a Land To Be Possessed

We may stop before actually winning it and content ourselves with a com-

promise. But God puts before men and societies a vision of places they

ought to be, and lives they ought to live.

In our time the promised land is world peace and we have made some

advance in that direction. We now linger beyond the Jordon and the hardest

part of the fight probably is ahead of us. Many loov upon the attainment of

peace as impractical and impossible, but it seems obvious to me that God

wills the nations to live in amity and we must now gird ourselves for the final

assault. We know it is there and we must problaim that it is time to go up and

possess it. There are a gOod many technical problems involved, no doubt

but the main thing is the will to do it and the vision to see it. This is the

responsibility of the followers of the Prince of Peace and for the first time in

all history, the possession of this land is before us.

In America we have spoken bravely about freedom and liberty for many

years. We have accomplished much and this country has been a refuge for

the oppressed and the enslaved. Yet, so far as entering the promised land

itself, we have hovered on the outskirts and postponed the final assault.

Today we are caught up in the midst of that last invasion and there are many

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people who are unhappy. But think what it will mean if every American citizen
is first class and every American child has equal opportunity. This is a great
day for us because Negro brethren are urging us to go up and possess the land.

The church has been divided and toc content to accept established
patterns of organization. Now a fresh breeze is blowing and the mists are
disappearing leaving the land sharp and clear ahead. The old divisions are
crumbling and we are speaking more in appreciation of one another and be-
ginning to demonstrate more clearly that Christians ought to love one another.
It is great to be living in a time when the voice of God comes to us through
events and men to tell us it is time to move forward ecumenically.

In our personal experiences we face such moments and are confronted
by such decisions. Nothing is more confining than the selfish life and there
comes a moment when the inner voice commands us to enlarge our vision and
eXpand our service. Truly at the end of the day a life that has contributed
nothing to the common good is the great failure. Every man is commanded to
go out beyond himself and claim a place in the healing ministry of the world.

It is a strange thing that our affluent society can produce so many com-
fortable lives that are so unhappy. I talked with a man not long ago who
objected to the idea that there was anything very wrong with us. He pointed
out all the advances in comfort we have made and all the social progress of
the last fifty years. What he said was true, of course, but how do you
eXplain the terrible fear in the hearts of so many people? What causes our

anxiety and why is inner peace so hard to come by?

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There is in each man's life some purpose which may have been a growing
realization or a sudden discovery. But there it is and once it has been recog-
nized there is no peace for him until he moves forward towards its accomplish-
ment. Once Moses had reminded the people of who they were and what God
had promised them, they could never be content on the other side of the Jordan.
Nor can we. Call it a restless discontent or give it any naturalistic term
you choose. The religious man knows it is God probing his heart and com-
manding him to go and possess that better place.

Sometime ago John Crosby, a columnist for the New York Herald Tribune,

 

asked, ”Why is it that the most adventurous new buildings are all churches?”
Coming from Mr. Crosby this is a significant question. I was not aware that
this is true but I hope it is. The church ought to be a symbol in its architec-
ture and a promise in its life of Spiritual adventure and moral progress. For
the church should point the way to societies and persons to a land of promise
which ought to be and can be possessed.

But another thing we must note is that

The Wilderness Has a Great Attraction
What we call civilization is forever under the attack of people who prefer the
Jungle. There is an ease and relaxation connected with the simple life of the
savage which pulls civilized men in that direction. Always we stand in danger
of slipping back to a lower level of life by people who are savages in their

hearts. So we stand on the outskirts of the promised land deciding whether

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to go forward and possess it or slip back quietly in the less demanding life
of the wilderness.

Contemporary literature illustrates this attraction. The novel that
revels in anatomical descriptions of the sex act implies that men will be
happier if they no longer seek to control their sexual impulses. The natur-
alistic school of writing tries to make all restraint hypocritical and artificial.
Such writers hold up doing what comes naturally as a sign of maturity.

We have been through such periods and probably there will be more of
them in the future. New writers appear who seem to be vital and vigorous.

But look at them objectively and they are simply extolling adolescent

thought and behavior which we should have outgrown. Repression can be

evil but not always. Repression oftentimes makes the difference between a
human.being and an animal. The undisciplined life has its attraction and

always there are people who preach this gospel as if it were a new discovery

and the promise of a new life. Actually, it is nothing of the kind. It is little
more than the expression of a nostalgia for the wilderness.

When it comes to art I cannot speak with any authority at all. In this
field I am ignorant and entirely a Philistine. Yet, when I lock at some of the
abstractions which seem to me no more than an arrangement of geometrical
lines or the placing of blobs of color at will, I cannot think that they point
to the future. What is despised as traditional, also demands more skill and
more discipline. The kind of painting which can be hung upside down in a
museum for months without anybody noticing the difference seems to me

Symbolic of the wilderness and not the promised land.

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The theater reflects that same situation. It is all right to have a stage
setting that is merely suggestive but as a great director one time pointed out
in an honest moment, it is also easier. In the name of realism we are some-
times willing to wipe out all progress toward a better life and move backward
toward the primitive. An excessive superficiality is not to be desired by any
means, but let us not be misled by the gospel of removing all restraint. The
trouble with much modern drama is not that it is shocking—-wou1d that it were
at least that! It is Just dull and boring and we ought to complain to the
Better Business Bureau for taking our money under false pretenses.

When we turn to morals, we are told we must not be cabined and confined.
In the name of freedom (really license) we are encouraged to seek paths that
lead to indecency as if this is new and progressive. I have, for example,
been reading some things about the new topless bathing suits and I have heard
that there are some restaurants where the waitresses wear such costumes.

This is progress? I was in Africa a few years ago and I drove through the

Congo with a young missionary. We saw lots of topless bathing suits all

along the road and in every village where we stopped. Do we wish to return

to that or is there a difference between the way women dress in a civilized
nation? You will forgive this allusion but I think it was Dior who one time
remarked that the most boring place in the world is a nudist camp. If we want
to be rather nasty little boys out behind the barn, let us recognize the impulse

for what it is. Actually, it is the call of the wilderness.

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Each man has to decide whether he will pay the price for moving on or

take the easier bargain and slip backward. License has its appeal without

question and if I could believe that this is the road to the future, how

pleasant it would be. My only safety is to realize that such a way leads

back from whence I have come. The disciplined road, while hard, offers

rewards far beyond anything the Jungle trail can produce.

All of us to some extent at least are lazy and we prefer ease to effort.

I want the way that does not make too many demands on me. To go forward

and upward means to say goodbye to much animal comfort. But life consists

of something more than the physical and I must not be fooled by the wilderness

call. The uninhabited person who is so often portrayed by our contemporaries

as admirable, is very often nothing more than an utterly selfish individual

who simply wants to do what he feels like doing. The man who takes social

resyonsibility has admitted and accepted the claims of his brethren. Indi-

vidualists make interesting biographies but they are usually a danger and a

scare. We shall be wise to learn as early as we can that doing Just as we

please is another name for savagery. As the Children of Israel paused before

the promised land, so we stand often in the valley of decision. We need a

Moses to tell us to go up and possess.

A man tells of having breakfast at the Kennedy International Airport in

New York. A poorly dressed, desperate looking Cuban came in waving a beer

bottle. {e began to Speak in broken English about the situation in Cuba and

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insisted that America must pay more attention to it. He finally became a
nuisance and the waitress said to him, "This is a business establishment.
We don't want no trouble. Now get out!" The man was crestfallen but im-
mediately left the restaurant. The diners all returned to their breakfast
except an American sailor who sat staring at his coffee. Suddenly he looked

up and said to the waitress, "Look, he wasnlt trying to make you no trouble.

He was trying to tell you that you got trouble." Whenever a Moses comes

along and commands us to go up and possess the land, he is not trying to

cause us trouble. He is trying to tell us that if we do not escape the attrac-

tion of the wilderness, we have trouble.

For another thing, notice that

Here Is The Perennial Struggle Between Doubt and Faith

Most of our life is lived on this battlefield. We live by faith and the im-
portant decisions are either for the promised land or the wilderness.

If history teaches us anything with any clarity it is that the dangerous
time for a people is the period of ease and prOSperity. How sharply the
Bible draws this lesson and how strange it is that the biblical writers seem
to be less afraid of adversity than they are of success. Americans are not
threatened by invasion today in spite of the hysteria of extremists groups. But
we are in real danger of self-betrayal and self-destruction. Democracy wearies
us for it is difficult and demanding. How much easier it is to (follow) dic-

tators and drop the burden of responsibility. Our faith in freedom is the

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deciding factor and one of the evil things in our nation today, is the Apostles

of Discord sowing doubt in the name of patriotism.

Political parties live by their faith and not by their doubts. Once their
leadership sees the promised land back toward the wilderness, their days
are numbered. For men know deep inside that doubt has no future and they
can only be saved by faith.

How easy it is for the church to surrender its faith. How easy it is for
us to settle for to. little. How easy it is to adJust to the present condition
and not keep the tension on our way of life. The church is to proclaim and
demonstrate faith and it must never allow men to confuse comfort with
progress. There is a sense in which the Christian church must always stand
before the people as Moses did saying to them, "Behold, the Lord your God has set
the land before you; go up,tnnx?possession, as the Lord, the God of your
fathers has told you; do not fear or be dismayed."

The tragedy of most lives is to settle for too little, be ruled by our doubts.
Kierkegaard wrote one time, "When I read the New Testament I get the im-
pression that in God's opinion every man is a giant . . . How ironical that
every man is designed to be an Atlas, capable of bearing the weight of the
world--and then see what men we are; and alas, how sorry a thing it is that
we ourselves are to blame for what we are." We adJust ourselves to our
weakness rather than trust our strength.

When Alaska experienced a terrible earthquake a few years ago, the

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She answered most of them and usually they were demands that she do some-
thing for some relative or some friend. But she received a letter from a ten
year-tld boy in the midwest who sent her two nickels. "If you need any
more,” he wrote, ”please let me know." There is faith in all its shining
splendor! Two nickels are not much but they were probably all the boy had
and he was one of those persons who thought it was better to do his best

even if it was small. This is faith and it has power to overcome all the
forces of doubt. For once it is observed in action, it lifts up the heart of
all the people who see it. Said Hoses, "Behold, the Lord your God has set
the land before you." The command is from God and our reSponse must trust
His promise.

The final thing for us to observe is that

God's Command Carries With It The Promise of God's Help

This is the wonderful thing about the demands He puts upon us. The New
Testament says that we are never tempted beyond our powers to resist. It
is my faith that God knows me better than I Know myself and He never gives
me a burden I cannot bear. When it seems we cannot do what we ought to

do we have forgotten the power and support that come from Him.

How much we need the enthusiasm of a living faith in God. In the

eighteenth century, religion had everything except power and enthusiasm.
It sat on the edge of great new possibilities and did not move. It had

cathedrals and clergymen but the people felt no command to possess the

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land. Then John Wesley came along and got excited about what God had done
for him and what he saw God doing for plain folks. A new spirit possessed
him and nothing was added except an experience of faith. Some churchmen

were suspieious of these "enthusiasts,' even as today. But when a man

understands the resources which are promised him, it is hard not to shout with
Joy.

Today we are tempted to camp on the border of territories we should
possess. We are the victims of fear that in an impersonal world, one man‘s
witness does not count. But if we believe that God wills our invasion of
these territories for Christ, what a wonderful moment it is. The conversion
experience is usually a vision of new possibilities and a conviction that if
we can see it, we can possess it.

We need renewal and the church needs it. How wearisome life can be-
come when we bog down in routine. How monotonous existence can be and
oftentimes is for men. But the Bible is always bringing us back to a great
new vision of God and we are lifted up. For every man who lives on the edge
of sadness and finds the future Just more of the present weariness, there is
gotd news. There is a better life than we have realized and there is a greater
accomplishment than we have dared to expect. God is not through with us
by any means and it could be that even in this very hour, He plans to go
with us into the promised land.

Christopher Morley one day while observing the telephone, began to

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think of the people who are waiting somewhere to hear some gOtd news.

There were the parents waiting anxiously for a call from a boy or a girl far
from home. There was the lonely young man in the city wishing that someone
would call him and talk to him. There was the girl who was waiting for the
young man to announce he was coming to ta e her to dinner. And he says

that suddenly he wished he could call them all and give some gotd news to
each. Well, this is what I have been commissioned to do. To every man, to
every woman, to every young person who is dissatisfied, my word is that God
wants you to possess a better life than you have every known and best of all.

He will help you possess it.

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APPENDIX III

GOD IN THE YARROH PLACE

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"Then the angel of the Lord went ahead, and stotd in a narrow place, where
there was no way to turn either to the right or to the left." Numbers 22:26

The story of Balaam and his talking animal is a most intriguing one.

Israel was camped on the plains of Moab near Jerivho. The Moabites under
their king, Bala , were afraid of this inxasion and the king sent for a foreign
prophet named Balaam to come and curse the Israelites before he fought
against them. After entertaining the messengers for the night, Balaam started
out the next morning to meet with the sing of Moab. On the way the ass be-
haved very strangely for it could see an angel of the Lord standing on the
path though the men present could not see him. Balaam struck the animal
because it would not go forward and because it pressed up against the wall
brusing his foot. Finally, the animal lay down and refused to go forward
whereupon Balaam beat him and the Lord gave the ass the power to speak.
Then Balaamls eyes were opened and he too saw the angel of the Lord
standing in a narrow place where there was no way to turn either to the
right or to the left.

How many times we find that in such a place is where God meets us.
We seem boxed in on every side with no place for us to escape. It is in
such moments of desperation that a man may find the vision to save him.
For as it happened to Balaam centuries ago so we may have our eyes opened

to find that the angel of the Lord bars our way and speaks the word to save us.

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36].

Surely it is a general human tendency not to find the deepest experiences
of our religion until we have to. Ken do not become religious easily but out
of sheer necessity. It is the time when all human power fails and all human
answers are inadequate that our eyes are opened to God. Let us think for
a time concerning the God who meets us in the narrow places of our lives.

The first thing to note is that

We Try To Be Self-sufficient
The longing for independence and personal security drives us to all kinds of
extremes rather than become dependent upon forces beyond our control.

Much of this is gocd. It is the story of growing up and one of the
delights of life is to watch children becoming more and more able to do things
for themselves. We watch the baby grow until he stands on his own feet and
walks. We watch our children turn to us for every need of life until the time
when they begin to provide for themselves. The main purpose of living seems
to be to achieve maturity. We watch this process in every generation with
pleasure and some approbation. It would be a terrible thing indeed to have a
child who had no desire to do things for himself.

We see young men and young women claim a new freedom and attain a
new experience. Sometimes they do very foolish things and they believe
things which their elders know are not true. Still, we would not have it
any other way and this continuing story of growing from helplessness to

sufficiency ma es the human story always exciting and fresh. Young men

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like to repeat William Ernest Henleyls words about being captains of their fate
and master of their soul which is mostly nonsense. But it would be a sad day
indeed if they did not feel that great assurance that comes when for the first
time they begin to make their own decisions and choose their own paths.

This is what we are seeing in our world today as the new nations are
born. Without eXperience and reSponsibility some of these people are
doing very unwise things and speaking some very unwise words. Let us
understand it in terms of adolescence and have sympathy. Some of them
are walking as free people in the midst of a very complicated world for the
first time. After centuries of colonialism and subjugation, now they face the
future with a new sense of freedom. It is a time for great patience on the
part of the great powers and the future is bright with the promise of these
free people.

Besides the gOcd results of this process. there are also some very bad
ones. It is a source of much selfishness and hard-heartedness. Life may
have been kind to us and placed us in pleasant environments with natural
resources at our diSposal. We think that everybody else ought to win their
own way and not count on outside help. We have been prosperous, so why
should we worry about the pocr and neglected parts of the earth? Let them do
the same thing we have done and win their way as we have won ours. Of
course, we forget that we may have been more fortunate than these people
and that they suffer handicaps we never knew. An extreme doctrine of

individualism can become a mean thing.

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This pride in our own achievements sometimes puts us on the defensive,
so that we cannot accept honest criticism. One week I had a blow because
I read three things about parts of my Area which I resented. The first was
a book called "The Green Felt Jungle" which intimated that the Las Vegas
economy is gangster-ridden and under the control of disreputable characters.
I go to Las Vegas to preach as the Methodist Churches are under my super-
vision. I do not like to have such things said about one of my cities. In
the second place, I read a book about Arizona that lampooned the "Cadillac
Cowboys." Arizona is one of the most beautiful states in the Union and I
was upset to read how a man could satirize it. Then a magazine article
talked about Los Angeles culture with tongue-in-cheek. That was really too
much. I finally recovered, however, as I realized that nobody kicks a dead
horse, and this country I love and call home is greater than any criticism
anybody can hurl against it.

If we begin to take ourselves too seriously as we achieve independence,
the usual result is ingratitude. We become ashamed to admit our dependence
on other people. We forget the many times we have been helped by strangers.
We seem to feel it is beneath us to admit our debts and we want to play down
everything that people did for us and play up everything we did for ourselves.
Finally, we come to that ridiculous claim that we are self-made men. No man
is self-made and every man has been helped by friends and strangers to such
an extent that his pride is destroyed if he is honest. But like Balaam of old,
we tend to go our way and make our decisions without any attention to powers

beyond ourselves.

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One of the beautiful communities in California is Carmel which has
become an art center. It is a town with strict regulations on buildings and
making changes in order to maintain its beautiful atmOSphere and appearance.
Sometime ago the mayor of Carmel was asked what his hopes were for the
new year. He replied, "No new buildings in Carmel in the coming year
No improvements of any kind." He seemed to be saying that they were com-
pletely satisfied and they wanted nothing changed. But what he said is a
reflection of what many a man has come to feel about himself. He thinks
he is gOcd enough and has done it all himself.

A second thing that needs to be said, however, is that

Life Is More Than We Can Handle

We are sufficient for a few of the simple things of life. But once one gets a
vision of its mystery and wonder, he knows then that there are forces which
by himself he shall never understand or control. The man who feels self—
sufficient all his life lives in a mighty small world and adjusts himself to
very small affairs.

The sense of our smallness comes to us sometimes in the presence of
the big and splendid affairs of nature. Soon or late there comes an experience
which makes us feel as if all our human accomplishments are rather insigni-
ficant. There are very few of us who have not at one time or another felt a
sense of great unknown mysteries which we do not understand and cannot

even begin to describe.

(.6) 365’
1 Years ago when Admiral Byrd went to the South Pole and Spent six months
2 there by himself, he came back and wrote a book called "Alone." Not many
3 people would be able to stand the loneliness of days and nights of utter
1* $01 itude. At one place in the book Byrd spea..s of going outside his buried
5 Cabin and feeling the sense of a great rhythm of nature in the dying light of
6 the sun. He felt the presence of something far beyond himself and a meaning
7 ”Tlich he could grasp only dimly. But it was there and for a moment he felt
8 it 8 reality.
9 What man can stand on the rim of the Grand Canyon and not have some
10 Sense of the forces at work which are overpowering? When we think of the
11 millions of years involved in the carving of the canyon and the beauty which
12 has evolved from it, we begin to realize that man is a newcomer and in terms
13 of the universe not as important as we usually think.
11; Or we catch a glimpse of the long sweep of history. We begin to have
15 S Ome sense of what Professor Eisley called ”The Immense Journey." Think
16 or all the time involved in the development of man. How new we are and
17 how inexperienced! Once we escape from the noisy events of today and take
18 the long look, we stand in awe before this whole marvelous, mysterious
19 ppOcess which has brought us to this day.
20 As each man leaks into his own life, he is aware of what a mystery he
21 is to himself. We are creatures who are beginning to penetrate the mysteries
22

0f the universe but we do not understand our own souls. There are hidden

(7) 366

1 impulses and possibilities which reveal themselves briefly here and there,
2 but seem to imply depths within us deeper than the ocean. How ridiculous
3 it seems for anyone to assume that he can be self-sufficient in this kind of
1+ a Lmiverse.
5 We look at our country and we realize anew that there is the sign of a
6 “10 r'e than human power directing its growth and development. How did
7 thirteen colonies ever develop into a nation like America? What has brought
8 De Oples from all over the world and molded them into a free society that
9 has become the richest and most powerful nation of our time? How have we
10 been saved from suicide and madness when we have endured the strange
11 tactics of extremists in every generation? Where is the power of democracy
12 and what is our hope for the future? I cannot escape the conclusion that
17 Arnerica is a mystery and a dream and in spite of all the dangers which
114» tl'lr‘eaten to undo it every year, there seems to be some unseen hidden force
15 which preserves its life. What a mystery is the Churchl Always weak and
16 always full of hypocrites, it is a fellowship with great aims though so full of
17 <3C>1'1‘t:radictions. It is an organization but certainly different from anything else
18 in the world. It has to deal with the very practical matters of drives and
17 blegets but its secret is not here. Its greatness lies in its faith and a con-
20 SeCration to an eternal Lord. There is nothing on the human side of the
21 Cil'nxrch's structure to make us believe that the gates of hell will not prevail
22

against it. Only when we believe that the Holy Spirit of God is in it and

23 uSes it, do we have confidence in the long future of the Church.

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Indeed, can any man believe he is self-sufficient? We have not been
saved by our cleverness nor our goodness but because of Someone who pro-
tects us and guides us. Life is too much for us and the man who stands alone
in his own foolish pride will come to despair soon or late. Self-sufficiency
is the cry of the creature who is temporarily insane and when the madness
passes, he will learn soon enough that the power is not in himself. So we
find ourselves in the strange position of seeking self-sufficiency and finally
COrning to the realization that we can never obtain it.

One day in the early part of 1961‘L I saw an unusual story in the ﬂew 1%
He rald Tribune. The day before, New York City had held a civil service
eJ'Camination for horse shoers for the police department. Among the applicants
Was a twenty-three year old man who was raised in the Bronx. He did not

See}; the Job with any sense of romance or because he came from a long line

of blacksmiths. He confessed he was the victim of no education and it was

1 ‘ - . . . .
5 n; S own fault. He had learned that education is important when it was too

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late. Then he said, "I might have been a lawyer, doctor, Indian chief, but

I drive a truck in Brooklyn. And I don't like driving a truck. Too many nuts

(”1'1 the road. With horse shoeing, it's Just me and the horse." My guess is

that many a man feels the same way. Life gets to be too much for us and if
we could Just retire to some quiet spot where the pressure would be less and
the problems smaller, we would be delighted.

Now the third thing I want to say is that

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(9) 368

Here IS Where God Meets Us
Iicnd (aften the angel of the Lord waits for us until we come to that narrow
£33.21czee where we cannot turn to the left or the right. Usually that is the first
‘t.irnee we can hear him and that is the first place where we cannot run away.

Cne of the great mysteries and wonders of all history is Israel. It is
StSill a scandal that such a small country could be so important to so many
£3€3<3gsle for such a long time. Who were they and what did they do that they
55Y1<3111d So profoundly influence civilization and give them the Book that has
135363!) for millions of people the Book of Life? What is there about the Jews
tll’lat; enabled them to see these things with clarity and preach them with con-
‘V'i.crtion? The answer it seems to me is that they were people who for most of
t3}1€3:ir history walked the narrow path where there was no way to turn either to
t;r1€3 right or to the left. They were confronted by God with situations that
“¢E'Ieee too much for them to deal with in their own power. Cut of their suffering
Eir1<i, disappointment they were made sensitive to the Cne who chose them to be
t;r1(3 bearers of His Word and witnesses to His care and concern.

I remember D-Day in lieu when we waited anxiously for news of the
1\:L:L:ied invasion of fortress Europe. I was pastor in Lincoln, Webraska and
qug riad the church open from morning until afternoon for people to come and

WC>I‘ship. The husbands, the brothers, the sweethearts storming the beaches
(*f‘ llormandy were held up before God by wives and sisters and loved ones.

‘31‘ we were on the narrow path and there was no way we could turn to the

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right or the left. We knew in that hour that only God could bring us through
and we committed those we loved to Him. I shall not forget how in one place
in the service we sang, "C God Cur Help in Ages Past." That was a moment
when many a person had all his illusions of his self-sufficiency destroyed
and he stood naked before God in his weakness. No matter how long I live,

I shall remember June 6th, iyuu, as that time when along with my people I
knew the vanity of pretending to be anything but helpless before God.

I have had the privilege during the past few years of visiting churches
behind the Iron Curtain. I worshipped with a Baptist congregation in Russia
and felt again the power of the Spirit as these people played and sang their
hymns. Caught in the midst of a hostile environment, they were hearing the
voice of God in a narrow place. I preached one Sunday morning to a congre-
gation in Prague and could almost feel the reaching out of the people for some
word of truth and hope. That was no place for a commentary on current events
but a time for a word of faith in God. I sat with a man in a hotel in Poland as
we talked quietly about what it meant to be a Christian in a communist nation.
As I listened to him I thought how wonderful it would be if people in America
could have such an experience and learn the essential thing of the Christian
faith, namely, God is our refuge and our strength.

How often this happens to us in our individual experiences. There is the
alcoholic for example who finally has to strike bottom before he can be helped.

When he can no longer pretend but must confess that something is now beyond

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(11) 370

his control, God meets him. It is in this moment on the narrow path with no
place to turn that he sees the angel of the Lord.

During the depression I talked to more than one man who told me that he
never found what life was all about until he had gone bankrupt and had to
start over again. He had lived his life assuming that a good income and things
which money could buy were essential. He could not imagine himself going
on without his Job and his savings. But when everything was gone and he
had to start over again, there was a Presence which assured him of values
that are not affected by depressions.

Sometimes it is a personal tragedy. John Bright's long dedication to the
elimination of the corn laws in England began with the death of his wife. It
was then that Cobden came to him and said that there were many homes in
England where there was sorrow and hopelessness and that Bright should now
Join him in a dedication to make things better. Indeed, I have talked to a
considerable number of men who have told me that life began for them in the
midst of an impossible situation and they found their way to sanity and Joy
when the utter hopelessness of their situation enabled them to hear a voice
they had never heard before.

There was a Janitor in a big city bank who was sweeping up the floor
of the president's office after banking hours. A telephone rang and he
answered it. The excited voice at the other end demanded, "I want to know
what the Federal Reserve Bank discount is, what the prime-paper rate is, and

if all this foreign travel is going to upset our currency." ”Mister,” replied

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(12) 371

Y

the Janitor, "I told you all I know about banking when I said hello.’ It is a

wonderful thing that some people who know very little about the intricate
affairs of this life have made one clear discovery which carries them through
anything that life can do to them. They know power to live by and they have
found the presence of God when they must walk the narrow places. This is
wisdom more significant than all the worldly knowledge about success.

The last thing to say is that we can be sure that in the future

We Need Not Fear the Narrow Places
This is the good news that springs out of our weakness and finds us in our
hours of trouble.

St. Paul learned this and wrote about it with convincing power. He tal ed
about the impossibility of doing what was good even when he knew it was good.
He described the despair of being a victim of principalities and powers. He
talked about discovering the source of his strength and how through Jesus
Christ there had come to him salvation by faith. His life became a constant
pageant while from the outside it must have looked only drab and difficult.

It is a wonderful thing that when we know our weakness, we find our
strength. This discovery does not create weaklings but men confident that
life never takes them to a place where God is not. This is the birth of
fortitude in a manls soul. It is a great moment in a man's life when he no
longer has to pretend to be stronger than he knows he is. It is a great dis-
covery when he finds that he does not have to pretend but can confess his

own inadequacy in the knowledge that God holds him up and guides him through.

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(13) 372

We shall find ourselves in Balaam's situation many times. There is
no way to escape the road that leads us into the narrow places where there
is no place to turn. But that is where the angel of the Lord is waiting for us
to turn us back if we are on the wrong road and to show us the way through
if we must press forward. Indeed, it is true that often the greatest religious
experience comes from Just such places.

Sometime ago in a sports magazine a man wrote about the popular new
underwater sport of skindiving. It had come to mean for him release from the
frustrations of his life and he wrote, "I am drawn to the sea and the undersea
because it literally puts me in contact with the whole world. The land is
a disconnected thing; the sea is not." Something of this is the experience of
men who find everything blocked off and then discover God. You are in touch
with the unlimited and the eternal. That a man's life may have this power
undergird him in his hour of need is one of his greatest discoveries. For
this is the promise that the angel of the Lord will meet us in the narrow

place, where there is no way to turn either to the right or to the left.

APHJWWY IV

CHIC [lJO inlLRVI

Z‘Jovembe-ar 15, 196?;

This is a report of an interview that took place Sunday

‘ 3" _ Al . -0 -‘ _. “I '\ ‘f. , '1 VJ. ,' - - 1 :‘.-O ‘_ ‘r" H ‘\ ﬂ A. ,.‘
evening, Jovenocr l), l9ou, eolnl.a.. xc. ll L. Lanneoy, J-0Lw; cl .no
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G. Hones c; .ic 'pe 3th Le; Wltlth., hisli 3sn State tnivorsity, and
On this evening Er. Kennedy had been the main speaker at the
Sunday Evening Cl~b, which is conducted each Sunday ev hing in
Orchestra Hall on Michigan Blvd. in Chicago, Illinois. This was Dr.
Kennedy's ei3h oecnth annual appearance on this program. It was our
privzle go to greet Dr. and Mrs. nonneoy as they enterei the auditorium
that evening before the neetinw oegan. Durin this brief coxvers -tio.

together, it was screed that the interview would be held after the

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service in the Coffee Room at the P 33 Hotel. In preparation

for the inte icw I had collected about two and one h 11f tygrewiitten

ages of d ta from Dr. Kennedy's books r garc'in ghis rh cal and

11)
fr
Po

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P°

cc 1 biography. Since this was our first interview with Dr. and
Mrs. Kennedy, Dr. Hance surges ted that we let the interview take a
natural, informal trend, rather than to follow a 8* r1 ict question and

answer form. Although we followed the data which I had collected, we

did not Ttk'i a tape recording of our questions and.Dr. and Mrs.

373

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Kennedy's answers. Hewever, we did discuss several of the items the

C1'

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were on tUG t/TSWIi ten tony as ”no bcto:e us.

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on; IMTOtItF, who 15 employee in radio work and
ass his orn pro3ran bihi.ml ori initZS in San Francisco. Bone of the 01:
friencs of the Kennedy family have indicated that perhaps the Bishop's
ability as a Speaker prrtly reflcc is the speaking tilents of his

maternal grandfather. We ask:c hir if his nether was also a ope a3er or
a 1ee(er in church activities. we learnec that she was a rublic school

teachr er before sho becnns a housewife one mother, but after t”nt age

did not 6 a great deal 0 nublic work. As far as the Bishot can

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211d senior years in hi3}: some] r-.t.'-Iodcsto, Calif'mn 1, rmr‘ his teacher
was L133 targiret Painter. (Sh. was an academically trained teec h: r of
public speaairg, and -t is the impression of LT. and 3:3. Kennedy that
3he has written a book or so on this topic. As she was a lac; and Lany

‘« '- L. .\ ‘A . x -o\‘,'. .0 ' . '- -.-.r.-~*- " . '. ‘~-v~ ..
Cf the 130' teachers of puollc Speapinu wsre in, iccceo LL onTU7ElOH

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and elem tion, w- aned .L... he ALI] _-..1tc “Est “t {ml in tillb arxa 01.
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gen: eeh3t3, any crectryg an. AD ﬁRUIiH‘CESlfc'tC UlZWIth ka' 42¢, out

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of her students and to get t: em to sounc like thence lver. one worked

for noturalness and forcefulness in expressing one's own convictions.

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I'ne Eishon was; free to say that these two years u..d(r I-Iirsv

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which I‘d: c-C well {LCCE met. [If the opted-mug and so cc.>.,.or:.cra 3m, .33.
A ’. . u u q ‘ s» ‘. .« P r: w , 0‘ ~ I 1 Q -,-, -A . ,~ L ‘ y , ~~q ‘ L ,. .3
“Jilitj JC 3 ep ﬁler ﬁne a loaocp lmong yOng ecole thdb ne wag eleccec
es prociaellt if the stuoent organization. luring th_s eyears he en-

gaged e gteet o3tl in tee oehutlpg socies" and also 1“ oratorical

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contests. Verr seldom dlo re ever lose in a contest, and was not

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defeated in oeoeto upon very mar; occwexL~ne.

N's fivst oulpit sermon was celivered in the First kethodis

(4"

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Church of Hodcsto. It was on the Students Sunday that t3» past-or asked
1im to rreao‘x the sermon. In this way his pulpit ministry began. It
also w s in t.m First Ik thodist Shurch of Modesto that he received his
local preacher's license. At the age of 18 he was the student pastor of
th-c' Riverbank Iiethodist Church, pr-*«f.<:h;'_nrz r03 '3,‘ 1?:11’1 ' e\ on; Sunday

0
morning.

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The first semester of his college work we: taken at th» Solleﬁe

a H O [3 0 {71" O p V‘l ‘ I (no ‘ ‘. “‘ ~ 1‘ A } . ‘ ‘
o t‘w -e31-1c in u ockton, Calilolnia. .aen, 0e31.n: ct eXAOthed
' ‘ “ ~ "‘ .'I1_." '. ‘ . ¥ , . .‘- J. 4 r‘ ‘ ‘A .i - ‘fn x. r! I
reeolrceo, 1:3 It Lac r: to file. hore 1n nodes .0 an” attnnxlell 1. ’.9J to

Junior College. In 1929 be was 'r: eted.from the College of the

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‘4

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r. ”mm. 5: be. up:

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.u": .L;; ‘1‘ ‘ .‘vl'n; ] H) .' Q1“. ~..-". FLU tom; ’ 11'] \,l.".-",'.: .' Q;"‘;‘.‘ 7:. .‘ o

.. - - r 3‘ ’ c‘ ._ -: y 9 ~. - . L ... 3 ‘x r a ‘v ‘1
.‘i‘f‘?.(’=?i..‘ +.. he ..L'H-‘E'l, ”Til?“ mo '.~?.L'_.II ,he worx t al’lflrl t 1%“:“0 it} am

sulsh 2L3 A1,“..o lus, {ﬁngerc, QuigrtiIFIc:, rau7 otfxzr ah\:eL EH13 Tkxwan
theorists. Abvarentlf his training was practi‘il slthr* 45.;
tlwnorvatinril.

In we inali trainiig he did not take any classes in public

speaking enc only one class in houilztics as far as he can remember.
This class, taken at the Pacific School of Religion, was rather weak and
ineffective, adding very little to his knowledge or skill as a public
speaker. At Hartford Theological Seminarv, although he did not take any
classes in homiletics or in public speaking, he di mak regularly in a
church where he was student pastor and in this unv continued develOping
his skill as a preacher of the gospel.

In l93h he received his Ph.D. degree fr m Hartford Theological
Seminary, and.he began his work in the pastoral ministry which con-
tinued for lh years. First he was pastor of the Firs t Con tregational
Church at Collinsville, New Hampshire; then Calv ry Eethodist Church in
Palo Altwé California; and his final pastoral service took {lace at St.
Paul's Ebthodist Church in Lincoln, Nebraska. During these years he
also taught homiletics ar various theological schools. From 1933

19h2 he taught a class in homiletics at the Pacific School of Heligion;

(,t'

then when he moved to Iincoln, Nebraska, in 19h9, he taught there a
Nebraska ties leyun Univers i uy. Since then he has taught brief courses in
homiletics and conducted preaching mi.- sions in various theolos i::al
seminaries such as Garrett Theological Seminary, Union Theological

Seminary of New York, Boston University School of Theology, Southern

Lhthodist UniversitV, Emory Univer ity in Atlanta, Georgia, and Iliff.

377

Bishop Kenneoy's :.prro oach to homiletics seems to be a combina—

_‘

tion between the classical the theological. Thou:h he does not use

the :13 0'31 terms such as invention, arrangement, style, and dCliVPFY;

[.10

he does say a great deal about he materials of FTCQChln7, fﬁene organ .,a-

’5

. ‘ f“ v ‘ .‘ ‘ ‘ V ‘3 -. ‘ N "N ‘ r
tion 0 the sermon, and the use 01 LOPCS anc expressions so as to Lake

the thoughts clear and at ractive to tne a1(ienca. tn delivery he makes

strong p01 lit of preaching without notes in a direct face-to—fsce,
conversational manner. He did not rely on anv particular tei tboolcs or
homiletical theorists in his teaching. 113 emphasis was orimarily
practical-~that of having the students orcacu in the classes. His con-
viction is tr 1st the onlr way to learn how to preacu is actually to do
the prerching. At times, he said, it was necessary to give some lec-
tures on the theory of preaching; but these lectures were few, giving
more time for the students to develop and preach their own sernc.s i‘
class and receive criticism from the instructor and also from the
fellow students.

1% said that his {Jreaching and his t‘1eory of preaching have been

greatly influenced by Karl Barth. One will find the concepts of Karl
Barth expressed in Dr. Kennedy's theory of ores,hjng where he speaks of

the sermon as being an event when Joe is Speaking to the people, 1%»

sermon as s nrscler . tion of ﬁivinc revelation, etc. lb did not insist

‘* 0" .v‘! .1 , r5. v':- ' : q.-.~ ~- ,- . ~ -‘ -‘
that all of hlm StULGntS breash hithOdo H WH1<4crlU ts or notes, but he min

.~ A 7... ~ 1.1. .. .0 ..- “'11.”. . x. A n ' - -
anollaae Jﬂdb as -ar no poss min tL-i learn so present their sermons

W1 thout notes or manuscripts. Iie nentic, Luz-C- the fact that man; 31:11 {11.35

are afraid of this type of deliv<ry bu that it if not 5

“t“ .. °. :9 av-
, illmllb J..1. Um?

'p-Jo

U;

Q

-..rl ’3‘ ‘ 1. n. 3 L 7“ ..p. . .‘..‘ , . 7- o . . .
vsﬂeo 147-118 PAIN: ‘1—uu this is {Asrlw st a? 111:R3 it arm xsill.'x1ﬁl it it

‘ . 0‘ ﬂ -, ', r, ‘1 .- ‘ v. . ‘ M 1-1. ,3 ‘
until he has perfectuo L15 not Op, toe secret hcﬁrg that the stnﬂen*

378
should have a cl~ r, well-organized outline. ln homiletical theory, the
three great characteristics of a sermon are simplicity, clearness, and
relevance. lb maintains that it is always helpful in communicating the
message to the congregation if the speaker tells the congregation what
he is going to do, how he plans to develOp his topic, and how many
points he plans to develOp. Then these points give him an organized
outline by which he can deliver the message, and also some handles by
which the cong'egation can take hold of his message. He maintains that
a preacher should speak out of the deep convictions of his heart, for
where there are no deep convictions, there is no effective preaching.

During the interview we asked him how he arrived at his theory
and practice of preaching. He said he felt he was born with a desire to
preach; and, of course, it was his high school course in public speaking
that gave him a great.Cbal of insight into the techniques of public
speaking and confidence in himself as a speaker. He has always been
interested in listening to good preaching; and, of course, as a young
man he began his work in the pulpit. His theory of homiletics and
practice as a preacher were pretty well established before he ever
enters d the seminary.

From early childhood he was a great reader, and all through his
life he has continued to read books and magazines of various kinds and
on a broad list of subjects. As one hears Dr. Kennedy speak, or reads
his sermons, he realizes that the BishOp has a vast source from which he
draws his materials for preaching.

During the interview we asked the BishOp if he had other places
where he spe.ks annually as he does at the Sunday ﬁvening Club. He said

that there is only one other place where he makes an annual appointment

and that is a church in Germantown, Pennsylvania. fhis he has done for
quite a few years. Also he said that it is his annual custom to pick
out some church in the Los Angeles area, where he is Sishoa, an; conduct
services in the church for one month. This keeps him in touch with
pastoral work and the real problems of ministers, churches, and laymen.
Toward the end of the interview, we asked the Bishop where he
would place himself theologically. he had in mind the various schools
of theology such as fundamentalist, neo-orthodox, the liberal or modern
school, and the existentialist schools. This question caused Dr.
Kennedy to think rather seriously for a few moments; then he said, "I
really do not know where 1 stand theologically." He told us that while
he was attending the Pacific School of Religion, the fundamentalist
teachings upon which he had been brought up as a child were shaken
pretty badly. At that time, he "unloaded some of the theological
lumber" that he felt he did not need. This liberalizing of his theology
greatly disturbed his father, but his mother would at least listen to
what he had to say. As he continued his theological studies in the two
seminaries between the years 1929 and l93h, he came in close contact
with many of the theological concepts that were sweeping America during
the first half of the Twentieth Century. At times he, with other
theology students, was drawn one way or another in the theological bat-
bles of his time. He is well acquainted with the conflict between the
evangelicals and the liberals, and understancs what is meant by neo-
orthodox and existentialist. He continues to read theological litera-
ture and to keep abreast with what the theologians are thinking and
writing, but at the present time he is not much concerned with it, when

it comes to his preaching. He feels that most of the theological

380
discussions of our day are dull, deep, and irrelevant to the needs of
the people. The peOple do not understand what the theologians are
talking about, and it seems as hough the theologians continue to
answer questions which the peOple are not asking. He told us that he
has very little interest in dull, armchair theology; what he wants is a
gospel that is simple and straightforward, a theology that can be made
relevant to he people's needs. He feels that the Bible is a trust-
worthy revelation from God which can be believed and preached in simple
faith; yet he is not blind to the studies of the modern theologians and
Biblical scholars. he refuses to be confused by their studies or im-
pressed too greatly by their conclusions. He summed up his theological
position by saying, "I guess I'm just simply a weslevan theologian."
Chis is a rather broad statement on theology, but I suppose the Bishop
feels that it states his position about the best of any xpression.

While he feels that the majority of sermons should grow out of
New Testament context, he also feels that there is much in the Old
Testament that is crying out for public proclamation today. He told us
that everytime he reads the Old Testament there are great gems of truth
that jump right up before him and cry out to be preached to the people
who are concerned about Christian and Biblical truths.

Our interview with BishOp “ennedy lasted about one and one-half
hours. Before the interview we thought that, perhaps, since the Bishop
had hac a busy day and also was under a heavy program attending the
Annual BishOps' Convention, which was being conducted at the Conrad
Hilton Hotel in Chicago, if he could give us a half-hour interview after
his sermon at Orchestra Hall, this would be about all we would expect.

We were hesitant to press him for more tine, but we were happily

381
gurIDrised to find both Bishop and Mrs. Kennedy to he most cordial and

warm in our interview. He was very anxious to give us all the time we

needed and wanted, and in no way indicated his desire to bring the in-

terview to a close and cut off any 0:." our questions or remarks. Both

of them listened very carefully to everything we said and sincerely

tried to give us the information for which we asked. At t'mes

whc n we
mentioned what others have said about the work and the serr-lons of the
Bishop, he reminded us of a rather shy football player who had just made

a touchdown. He would smile and drOp his eyes and make some remark like,

"Well, they have been verr gracious in their remarks about me," 01‘,

"These reports are flattering indeed."

Hrs. Kennedy took a deep interest in what we were talking about

and impressed us as being truly concerned as a minister's wife. They

became acquainted in their high school days, and apparently their two

lives have been blended into one reat mission for Christ. As I con-
3

tinue my research on Dr. Kennedy, I feel that his will will contribute

to the success of this project.

Bishop Kennedy told us that his old speech teacher, bhss
Painter is still livin and "'ust as spr as a cricket " and if I

p 3 J - y !
should like to interview her about her contacts with him as his speech

teacher, he would be glad to write to her and make the appointment for

me. I feel that this is conething that ought to be done in connection

with this study. He has also given me a cordial invitation to visit him

in 105 Angeles to look through his office and his study and. do whatever

work I need to do in his workshop where he produces his sermons and

books. This Opportunity I shall endeavor to take advantage of sometime

during the coming winter and summer.

332
Realizing the weight of responsibility that rests upon Bishop
Kennedy, who is looked upon today as the leading I‘mthodist in the world,
and knowing the pressure that must have been upon him as he was partici-
pating in the Bishops' Conference in Chicago, Dr. ﬁance and I greatly
appreciated the time he spent with us and his cordial, warm response to
our interview. ersonally, I will be looking forward to other contacts

wi th him as I continue this study.

 

l.

)1.

«(7)

0

APPENDIX V
HOLLYWOOD INTERVIEW I

Interview Between Bishop Gerald H. Kennedy and
E. C. Banks, Friday A.M;, March 5, 1965

Dr. Kennedy, what non-academic circumstances in your life or
influences do you feel have had the greatest effect upon your
homiletical theory and practice?

My father was a local preacher, and from as far back as I can
remember, I was heading for the ministry, so that even when I
was a small child, I listened to sermons critically. I can't
remember anything too definite in this field, but I do know
that I never went to church that I didn't listen to the sermon
and try to analyze it and decice how much better I could do!

Do you know about what age this would be?

‘Well, it's hard to remember exactly, but 1 think it must have
been from the time 1 was around ten years old on.

What homileticians or theologians do you feel have influenced
your preaching significantly?

I think the theologian that had the most influence on me was
Herbert Farmer, who was my teacher at Hartford Theological
Seminary. He wrote a good book on homiletics called The Egryant
23.223 Word. I never thought that he was a great preacher him:—
self, but his theology was certainly preachable. I've had the
feeling that Christian theology, if it can't be preached, isn't
much good. It has to be the kind that demands response on the
part of peOple and stresses the inter-personal relationship
between God and man.

You said that Niebuhr also influenced you. ‘Would you mind
making a comment on that?

Niebuhr influenced me very much for a time, because he came
along as a kind of antidote to liberalism, and he gave a new
dimension to the gospel, a deeper insight into it. I think that
he savedine from a rather shallow "social gospel" attitude when

333

33L-

he showed me the inadequacy of that kind of a gospel. 1 don't
think of any school, although for a time I was much influenced
by neo-orthodoxy, as nearly all of my generation was. I am
always suspicious of schools, and if i could, I'd rather not be
tied up or bound by any single school of theology.

we've discussed Karl Barth a little in our interview here to-
gether; would you mind commenting on his influence on your
homiletical theory?

At first 1 was very critical of Barth's theology, and when I was
in the seminary in Hartford, I talked with Farmer about it a
good deal. I came later on to have a new appreciation of Barth,
because I discovered that his theology came out of his active
life as a preacher and as a Christian in a very difficult
situation. I've appreciated Barth's sermons, especially those
he preached in prison. Basel, wasn't it? I see a depth-in
Barth which i admire very much, and an understanding of things
that have been neglected previously in Christian theology. I
don't hardly think that I was profoundly influenced by him,
however.

Bishop, as a teacher of homiletics, which authors or textbooks
do you rate most valuable?

It's been a number of years since I taught homiletics, and I
went through all the books on homiletics that I could find at
that time as a background for what I wanted to teach. I

started out by giving lectures the first semester and finally
came to the conclusion that it was pretty much a waste of time.
You learn to preach by preaching, and a teacher has to be very
careful not to put his own methods upon his students as the

only way to do it. I finally decided that the best way is to
have a sermon preached by somebody in the class and then discuss
it, both positive and negative. Find out why it was effective
or why it was not effective. 'What about the organization of it
and whether or not it's plain; whether the man communicates.

On the basis of an actual sermon which somebody preached, I felt
the class was in a position then to really deal with something
live and vital. 1 think that the main thing that a teacher can
do is to refer to books that will give certain valid principles
of good speech. Charles R. Brown, for example, always helped
me, partly because I could preach his sermons without too much
extra work when l was a student pastor. But I liked his simple,
direct style. Another man was Charles E. Jefferson, whose style
was very simple, direct, and simple vocabulary. That kind of
preaching always appealed to me more than any other kind, and
both of these men had a dramatic flair that said things in a
way that made you want to listen, that made the truth exciting.

Fosdick has done a great deal to influence preaching in America.
what is your attitude towards him and his preaching?

Fosdick, I should think, was the great preacher of his genera—
tion, and influenced me very much. I always thought there was
a certain monotony in his delivery and his voice, but that was
a very minor criticism. The way he set it up, and the way he
organized it, was right in my judgment, and I thought that he
could be about as near a perfect example as I could find of the
way the material ought to be presented.

BishOp Kennedy, in the magazine articles and various things
written about your preaching there's a great deal said about the
effective style, the choice of words, the construction of sen-
tences, and your wit. Neuld you give me a comment or two about
your style and how you have developed it through the years?

One tries to find here where these things came from and you say,
”Well, it's just the way I do it, and I don't know where I got
it or what the theory is." I have a kind of an inborn feeling
that short sentences, short words, are the right ones for
preaching. We're always wrong when we get academic or general
or abstract. we need to go direct to the point. Sentences
with a good many clauses are wrong. I think the worst thing we
can do is to try to deliberately develop certain habits or cer-
tain traits which aren't our own. If there's any wit that comes
into it, it's got to be spontaneous. The kind of fellow that
preaches a sermon and then says, "Here's a place where I better
bring in a joke," is so obvious that I think it's rather sad.

I think the main thing for a fellow to get in his mind is that
preaching is communication. You have to be understood. You're
trying to make this thing plain to people who are hearing you.
They're not trained minds. So many of them aren't very well
educated people. And the only way you can communicate then is
to have it simple, straight, direct, and give them some points
that they can hang thoughts on. Words, Anglo-Saxon words that
are short, have punch in them. I always think of Churchill's
experience. He didn't do so well in some of his studies. Then
he studied English, and his speech is that kind of speech. The
dramatic in a word, or the dramatic thing in an idea, I suppose,
roots finally in some idea of conflict. A thing is dramatic
when there is a contest of some kind, and the gospel seems to
me to be essentially dramatic. It's the most exciting news
anybody'ever heard, if it's presented in such a way that people
can understand it. So that I think the preacher has an ad-
vantage over every other kind of speaker. He's dealing with
something that is exciting and disturbing, if it's true, and a
preacher doesn't preach unless he believes it's true. He's got
something that will shake peOple awake and out of their lethargy
and boredom.

9.

3 4-36

Bishop, you started spcaking when you were quite young as a
boy in Sundays school and in the public school. It would be
interesting to see what kind of a style you had back then and
how that style cornaret 'i'x your style today. in your writ-
ing, you mentioned the fact that you did a great deal of
reading when you were young. Would you comment on the effect
of this reading on the style that you've deve10pcd through the
years?

I think the general framework of the way I used to speak is the
same. Through all these years 1 haven't changed my mind on
that. I started out with an idea that you divided a subject
into two or tires or four points and I still do it and still
believe in it. I always had a great distract of anything
oratorical and never wanted to be in a position of giving an
oration. It always seemed to me that the most effective speech
was simple and direct conversational, and I haven't changed my
mind about that. Indeed I sometimes an a little ashamed when
I look back over my sermons. They all have such a sameness as
far as organization is concerned. I wonder if 1 should try to
change them, but I have cone to the conclusicn that since this
may be more apparent to me than it is to those that lie sten,
I'll go ahead with the general approach and generil outline
and the general way of doing it which I've always followed.

In the ancient rhetorical theory, a great deal was said about
the canon of L’nory. This canon has drOpped out of recent
theory, but you 1r tork stresses this canon, in that you have
deveIOped a power of retention in your preaching to the extent
that you preach without notes. I feel that this is a signifi-

t part of your honiletical theory and practice, Dr. Kennedy,
and I welld like to know more about your method: mayt e tle
hac} g:round-~why you preach this way, and how you have developed
this power oi rs' rtion.

I don't know what is cause and what is effect here, but cer-
tainly if you are going to preach without notes, it has to t-
very clear and have IOg’cal development. I don't think you
could do it if you preached the way some fellows do, more or
less xand:;. I outline by stuff and I'n never at ease until

I can gett e outline down. That, to me, is tie hardest part
of sermon n‘t.‘1at1on. But once I get those points and then
begin to fill them in, I guess I've developed a sort of a
visual memory. I always put it on a piece of paper; the out-
II I“ cover. bot1 Sides. Nobody can read it but me; 15'; Just
a phrase here and. there to say what I want to say. That I see
that in my mind wftn.I am preaching. I can come down one site
and then turn the page over and then I'm on the other side. I
tzirk ‘ lat if a sermon builds up toward the climax, that you
are climbin all the time, when each point feeds into the thins
if it's properly arrangcc, that nah es it easier for you to

remember. I‘m suie I haie no Special memory, no special gift

ll.

12.

A)

337

in t1 is field. I think probably it fir.~ally goes back to nﬂ.:ing
sure that the skeleton is there which is clear if your mind and
then on that skeleton you follow through your points. I've
N676? memorized everything exactly. I oon't think I ever say
the same thing exarztly the Sine twice. I think that the vain
thing is that you know where you are going, you know what comes
next, and then you have a certain freedom in saying it without
being ex-et and saying it the sane way. 1 think, however, that
after you have said it over two or three times, four times, as
I do before I preach, that you have found certain exeressicns
and certain words that seem ri jht, and you probably say mc1~

the same way than sometixnes I thirk I do.

Have you ever been fearful of a lapse of memory, and forget
where you are going°

I have had one or two very bad time es when I was preaching, and,
becaus e I was tired or nervous or saucthing, to save my soul I
coulcn’ t think of t e next point or where l was going. But

after you have been in it for as long as 1 have, you can cover
up for a little while until it comes ba,3: to you. It‘s always
been a temporary thing so far, but I have had a few bad times.

Dr. Kennedy, in your book, 4‘ Je I' m m1 EX” set, you spoke
about your 0&H.Iance as a debater in hi 1gh wheel and in
college. Of course, your m1 't use note es or outline much in
this type of speech. Do you think this has help<< you in
developing your ability to retain the material or deveIOp this
method of preaching?

 

 

Yes, I think it helped me very much. Indeed, I think I eve to
my debating experience more than to any other single thing that
ever happened to me, both in terms of the organization of a
sermon and in terms of making a case for the preposition that

I was presenting.

What is your method of collecting and preserving sermonic
source material, Bishop?

I'm a very poor example for this. With my reading, if I Gather
something that seems to me to he an idea for a sermon or an
illustration, I mark it in a.book and my secretary cepies it
for me or if its in a magazine 1 tear it out. I have two
drawers in my desk. In one drawer I throw anything hat I
think is possible for an illustration. In the other dram-2r
throw the it ea or whatever it is that seems to me to be the
idea of a sermon. Now that takes some thumbing througt, and I
spend more time than I woulc if it were files away accurately,
but I have never known how to file it just where it ought to be
or just where it's going to fit, so I put it that way and then

lb.

338

snend a little time tnurbirg through until I find something
tint spews to no to be t‘o right illu f""t1rn. I have a theory
~iﬂt :or every 3cneral pronositi on you need at least ono con~
trots illustration, so tlat I' ve got to hiVe three or four or
five illustrations for ov-2r3 sermon I pzeach. If I maﬁa three
points, then i have to here at lcast three, one if I rake four,
1 need four. ‘Fhat's kind of a rough mechanical way of looking
at it, but that's about the way I Operate it.

Bishop, as we look into this drawer, No. 1., the gsnm r31 drawcr,
it looks quite ful . There must be thousands of cli.rri1 s and
articles in here that frou have saved. to you go thm ugh it
once in a while and throw awa3 mart of the material, or what
do you do when it gets too full?

What I've done previouslv is to out out a book "hich 1 called
a Reader's Notebook, the first one , the second one, the Second
Reader's Notezook. It's just as it com- 5 out of that dra oz.

M
It is just stu_f i take and fin all3 list, organize, and publish.

BANKS :

APPENDIX VI

HOLLYWOOD DJI'ERVIEJ II

July 27, 1963
Bishop Kennedy, when you were a young man you said you had
four main ambitions, one was to marry the young lady who was
your sweetheart in high school, one was to he a preacher, one
was to get a Ph.D. degree, and one was to write a book.
During the years that have followed you have accomplished all
of these desires and you have written not one but quite a few
books. Could you give me the background of some of these
books and a little information about the motivation for
writing them, and perhaps something about the method you used
in putting them together. The first one you wrote was back
in l9h7, "His Word Through Preaching." WCuld you say a word

or so on this one and the others also?

Yes, this book is really a series of lectures on preaching
itself. I was going back to Union Theological Seminary to
teach homiletics one summer and I was preparing my lectures.
I went ahead and wrote them out in the hope that I might
publish them. I met the Harper representative, and he looked
them over and agreed that they :ould take them. The book is
a little different than most books on homi etics because the
first part deals with methodprimarily where I put down all

389

my pet ideas about homiletics. The last part has something
to do with the message-~the central mesrave 01 the ohristian
cspel. The combination seemed to be something unique to the
publishers and they were glad to use it.

After this book was published I was asked to write

the next one,_§ave Zhis Mind, which is a collection of sermons.

 

What I tried to do was to deal with the great themes of the
Christian faith so that it is more or less a credal book.

The next one was, The Best of John Henry Jowett.

 

 

Again, 1 was requested to do this. It was one in a series of
books being published by Harper on the great preachers of the
past. 1 had to read eVerything of Jowett's, which was good
for me and which I appreciated. Then it was merely a matter
of writing a preface, a little about the life of Jowett and
picking out what I thought were his best writings.

The lion and the Lamb grew out of an idea that came

“ ”*—

 

to me one time concerning the paradoxical nature of the
gospel. I gave these lectures at Southern kethodist Univer-
sity. But I think I had been influenced very much by
Chesterton and his insights into the nature of truth. As I
began to think about that in connection with the gospel it
appealed to me and I made a series of studies on the para-
doxes found in the gospel. That's really what this book is
about.

The next book was Singleness of Heart. I'm not too

 

 

sure about this, but 1 think this also is a series of lectures

to preachers. After I had given the lectures I wrote them out

391
and published them. That was prrt of the arrangement when I
aireed to give the lectures. They were first given at Soutn~
western College down in Texas and part of the arrangement was
that they must be published, so 1 wrote them. They deal with

my insight into the ministry.

fhe next, G Inouire of the Lord, was a collection of

 

four sermons. There are only four or five chapters in the
book ant they were lectures that I gave around at various
places and they'were written and published.

The next one, lg 2233 22 Prophets, is a series that I
preached to preachers primarily on nipling's poem "If." The
Board of Evangelism liked it and wanted to publish it. lney

put it out in a paper back.

§,ﬁeader:§ Notebook is merely a collection of things

 

I have read and clipped. One day it came to me when I was
traveling on a train that I had a whole drawer almost full of
stuff that I had picked up out of my reading which seemed to
me to be valuable and I wondered if maybe this wouldn't he a
book, so I inguired from Harpers. They said "yes” they
thought it would be. So that was the first volume. There mes
a second volume published four or five years later called

A Second Reader's Notebook, which is just a continuation of

 

the same type of material. These two books are just a little
bit different, if I may say so. They are not the usual
collection of illustrations, gems for preachers, and that sort
of thing, but simply material that seemed to me to be some-

1 3

thing that I wanted to use in the future an; 4 thought maybe

\JJ
I .Q
{‘0

others would react the same way. Those two books are on]-
lections of that cine.

heritage and Zestiny is a little book that I wrote
for the Methodist Board of Missions and they puolished it. it
was their study book one year. It was a discussion of our
path and where we are supposet

to be going in the church.

Who Qpeaks for God—-that hook is a collection of ser-

 

ncns around the theme which came to me from something Korean
Cousin said. He wrote a book called.Who Sneaks for Kan, and
it seemed to me that the other side of that picture ought to
be who is saying something for God and His purpose, and so on,

so that is the story on the origin of this book.

God Is Our 3trength--that is an evangelistic book,

 

again published by the board of evangelism and is a series of
letters that I wrote in reply to a man who is seeking the

u n

tru.n Oi Christianity and is having doub s and troubles. It

*4.
C;

an ir"crnal type of thing~~just letters attempting to

r a "n \' “1 t ”I" at ‘ ‘ 0'- .
answer sole proolems that come up lxom peOple WJO are hav1ng
religious difficulties.

god’s Good News is the Beecher lectures. I wrote

«nun—..—

 

them around the iuea that the gospel is always good news to
man. They are based on God's speaking to us through the New
Testament.

Shristian and His America is kind of a hodge-podge

 

and I never thought it came out too well. It is a collection
of some lectures on this and that and other things all brought

together on a kind of a veneral theme.

‘4

1.) . V ‘ -' n. H 1 ~’ . I 3". 0"“ 7“.
Jollﬂ?ﬁ .s the lirst volunt in a series unizh

 

Aoingdon began to publish years ago :1 with was the

U1- AV

:3
5'1
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r
editor. He wanted me to write the first volume. I wrote
this little book on what I believe on the great themes of the
Christian faith and strangely enough, trhile it seer ed to me
to be rather elementary, it becare a very popular little book

and is still in print and is st ill sellinn

 

'é Hothooist Way gﬁ £i£§ is another book I was asked
to write and it is a part of a series which Prentice-l ll
published on the various denorinations. I was asked to write
the one on he thoa'lisrw. I accepted the assignment wit}.- great

g le SII‘C because it forced me to do some adir ng in this field

and to try to interpret the Methodist Church.

The Parables is simply a collection of sermons on the

 

parables. i started to preach on tie p

(l)

rab les one tire and,
as so much of uy work has been, I had to go all the way
through and.write a book on them.

The Marks of a Met hoci sta again comes out of our Board

“M“-

 

of Evangelism. The Board printed the book. It is a small
book with six chapters on the dissinguishing marks of a
}%_thocist,01¢risticnq

'avi little book 1 us asked to write

HED-
(J

the King_i
in connection with the Nelson-Doubleday series on Sunday
School material, and it is an historical study of Favid.

While I A: On Ev Feet is a very yersonal thing which

 

 

there 'IES really no reason to write excert I just wanted to.

n
‘ A

It is more or less an autobiography. I was trying in tdjg

"L‘v‘ . . i “p ,‘r " y': F. ‘ J", ' -‘ x r -
one, on one basis oi my eiyczitnce, to say a gooc tTin; _or

-;t callin

J
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T.
{D
c1.
rr I

the church and Speak of the ministry as the e

in the world. I thou*ht ma ybe o‘ile:c young ren grepir;

ly-i

and wondering what they'migtt do would find SO'uE help from it.
So I just began and wrote it out of my recollection. it is a
very personal thing-~full of my own prejucices and points of
vie H.

For Pre.m}ers anc Ot-er Sinners, WdiCh is the last

 

volume to be published, is a collection of a feature I used

i.-

E5)
0Q

to write :or the Christian Cen.urv -uloit, a m Oa21nc for

}

 

preachers. It came out every month under the title, ”The

U3

hourner's Bench." In those little articles 1 would expres
myself frankly on “018 of the pro!lems of he ni.is trr--o.:ten-
times saying he unpopular thing. When Karpcr saw a few of
them they thought it would make a good book, so I just sat
down and wrote enough other chapters to put in the book, but
much of it had already been printed by the Christian Centurv

Pulpit.

(‘1‘
O
H.)
D

I am in tie mi 1C5 book which will probably be

called "Say This to the Peonle." It is a collection of tnenty
sermons which Iarp'; r will ouolish next gear-~early in the year
probably. I was talking with the book editor of larprrs, who
has been an old frieid of mine for years, and he happened to
say, "You haven't published a volume of sermons in a long

time and I think it is tire for you to do it." SO that is h

I moved in this oirvction.

39S

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tion of five «Haro13s on five of the grest leaders of the Christian
church; Barnabas, Philip, Stephen, Peter, Paul. 1 don't remember too

0 '1’ 0 I
rush about it except whenever I saw nar ry Len.u1n, if he had some lhuﬁ um

wanted we to do, is always talked me int‘ it D, and I agreed to do this.

This is the book tia1t came out of t};at 1d51..

BANKS: Que part tof nxy research rroject, Dr. hennecy, will 13 involvec
with the source or sources of your homiletical theory. In

your book, While I'm On My Feet, I here reai shout the influ-

 

ence of your home, your parents, visiting minish rs, and otﬂer
thin's that aPVected your eyeA'Jns drrin; th— o'1rly yrAFLS of

3’11: .439 3191 in the Enzlzgnn; toll ahout.31nxr high so
'Cif’lf?‘ tr:.-'-1::‘:€—1‘ they» . In COILUge

t-‘zSTCL’lt’IICG {ENC

W““ took a class or two 1n sermon prcpartiticn aI.d dti-vcr;

d \'l\4
T ‘ . ‘ .. \ u .1.V'\\T v-~A.'- n .\ ‘ ‘ 1- ‘~~ -- a ﬁ‘ J—‘~—.‘.,,
.rnruag toese gmxst 3(ani-ar3 gtnun) since 33m, I.;.r{::na, tn:_3

may have l-en some influences that have influe1ced vour theorr

to _‘

a few comron s-«pcrnaps on each of these areas 11 you V0111

~ , -1

. -11 - ...‘ . '- - 111,-. .- . A , '1, .'
care tC say 3.11;- 6.32.71: exOOLt tux“. mall“: owl). 50.1 we ”---: 1. Ln“:

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b001‘-’ '1???le I '3: GT] TC"? :10“: t]. '
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“ﬂu‘nw

1171‘ \ ‘1' v , I ' s' o 0 _‘ T- J, ,3" I: “'1 - .' , . ,7 - 5 ‘ .L.T A
auLIKﬂLJ When I began hasnwnm.1t vaSi:;.onnzsumo«..mni.4 ess:1ti l

... .,,.. Q —- . (q ~ .. y' - ‘0' L L .v - ..- H
JDJI; In nrmr lctlcs hasn't changed Slwce the” time. 1 hi 3

h. ‘ ... N A ‘ ,‘ ﬁn _ ‘ ‘p‘, v‘ Q. .‘ '_
":ry cl;ar Idea that seinons or speeCnes 1 lug rlxu 0:,Lt to
a 1 , 3-11.- 4,-..” :, or- J.
no Ver wt initelg leantu.o—-*11t it has on sler ior , Cole so

..‘....1_ H . .‘3 .,
I,";+I-1c:‘met.l" 1.1;???) 3'01} 33:13.0 'n.

396

- - ‘- 1. 1 , _: ‘11” 1.1 W
, was eagler for people to renezw r w.at ,ou

‘

sniﬁ when the lett~ri.1l is cefinit»ly organi7€d anﬁ tH1i; this

was the onIV‘vav to do it. Hr m: cat encouragement, of course,
came from my teacher back there in high school. I Can't tnvr
of onrthing that hnpuuoe” nuoh in collere. I went an
did sore S"eaking there but 1 don't recall a single teacher

in college that was outSIAnding and haﬂ much of an influenge

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carryin“ on what 1 had learned in high school. I began preach-
33 and 2170+}. own preachin 1 all the tine since

1“: . . ﬁ“ r. 0‘ f‘ A
um? 3111110? COLLB'IG y'uars, CLIIK .

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sermons,

grinding tn1m at excry week as I “16 to co, of sour: , ;
‘ v r‘. r- . '1' q .
T57910J60 out ot that prac tice tho wnj I oiS 1t, what 1 'eid,

q

and}vrrI apor .nﬁed it. ilrmuroe rc miyrnni tW1 :ﬂ-I.vrong

but I don't think I ever changed mv funda.mental feeling ahout

1

what a 5000 so nncn

1.).

s and how you organiye it, and hot you go
ahout it. I have tried to read a good many books in the

fie 1d of preaching—-in foot, I taught homiletics for a vhile
and I had some summer courses in erious somineries, :nﬁ so
you can see I have tried to keep up with what peOple were

saying about preaching, but I came to the conciusion that tnis

Cf
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75
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preaching was such a personal thing that whatwver
a min does, and the way he does it, no just picks up here and
there. He doesn't always know where he gets his ideas, but

he does know that hardl ever can he find 0 roctlr from sono-

one else sonethjng that hclos him very much.

BANKS:

BANKS:

KENNEDY:

\
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WOuld you care to comment on the homiletical training

theology students receive in the semina‘ies?

Yes, I think that seminaries have been very guilty in years
past in minimizing homiletics and speech courses, etc. These
courses were treated in a very haphazard way when I was in
school and I got practically no help from them, but I think
that has changed. I know in many seminaries now, they have
strong departments, they have tOp men teaching or at least
trying to teach fellows not only to have something to say,
but how to say it--which I think is long overdue.

I think the thing that finally comes to a man is that
speaking is a discipline all in itself. Ybu don't learn it
by writing. I think writing and speaking are two different
disciplines and if you try to use one and let the other
overlap on it you are in trouble. Now I know there are a good
many peOple who disagree with my idea on this point. I always
think it does something for me when I write, but I do not want
the sermons I preach to sound like a piece of literature which

was written to be read.

BishOp Kennedy, when you go out on your trips, usually you are
the speaker, I am.sure, but once in a while perhaps you have
the Opportunity of listening to other men. Do you feel that
this has been any significant change or contribution to your

own preaching by your listening to them?

A week from next Sunday, I am going up to Berkeley where I

will preach for the First Congregational Church where Brown

3973
Barr is the pastor. When I was a student, the minister there
was 0. W. S. NCCall, and once in a while I had a chance to
hear him. He preached in the m rning and in the evening. we
was my ideal of a great preacher. I am sure he influenced me.
I have very few chances as you have intimated to hear other
peeple preach. I was in New York years ago and went d wn to
hear Norman Vincent Peale. I think he is a top preacher. I
don't always agree with his theology, but I think when it
comes to preaching he has the idea. He stands right out there
without a pulpit and his material is not written. I can see
his power. But I am sorry that I have had so few chances of
hearing other men except rarely at a conference of some kind
or another when a man is there with me. wallace Hamilton was
with me at a meeting at Lake Junaluska a few years ago and I
heard him a number of times. He is a great preacher and I
listened with great profit.

Most theologians, that is, professional theologians,
leave me pretty cold. The theology which I like the best is
the theology that comes out of the battlefield so to speak--
out of the preacher who is in his church. I think that is
where theology sounds like it has blood in it and it'll
march. No, I don‘t know of any professional theologian which
I think is a great preacher.

Well, I think the great preacher of our generation
without any question was Harry'Eherson Fosdick. I used to
listen to him on the radio when I was going or coming some-

where on Sunday. I like the way he did the thing. He seemed

BANKS:

KENNEDY:

399

to be speaking the word to our time. I think there was a
little monotony in Dr. Fosdick's voice once in a while, but
the clear-cut organization, the grappling with a real problem,
the bringing to bear the Bible upon the situation, were great
characteristics of his preaching. He was a tOp man, and I am
sure he influenced me a lot.

I have heard Ir. Sockman a number of times. I think
he is a great preacher. I admire him.very much.

let me just say this; I think a great thing for a
preacher to do is to preach every Sunday. It's being right in
it and grinding it out every week that makes a preacher. The
lackadaisical fellow who can just do it when he feels like it,
I don't think ever gets very far. In my job this has been a
temptation in some ways,--though for me, not really, because I
get tired of old stuff. I preach new sermons. I stay with
that practice and I don't fall back on the old ones but very
rarely. Still I am sure it is better if you had your own con-
gregation that you were before every week and having to preach
to them. It's a hard grind and it's a thing of discipline but
I believe it is the only way we achieve any mastery of

preaching.

Bishop, you mention that you don't preach the old sermons
over very often. Do y u have any sermons that you repeat at

various occasions, or are they always new ones?

When I was in a church I always preached a new sermon, of

course every week and when I went away I used something I had

hOO
prepared--that I had used before. Now, I am in a different
pulpit every week but in my own area, I treat it just like my
own church. I preach a new sermon every place I 70. When I
go away to a conference, if I am preaching every day for a

week, I usually take some sermons I have used before.

Jr'

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APPENDIX VII

   

 

 

 

   

 

 

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naturally as a supei 10?.st 31:11:11 iUTfUr'“,11
a. It; /(¥L_‘\ g,“ M‘. /‘”LZM

We have been through such periods and pronably they w1'1l he whitsﬂwelys.

at‘rﬂk a -' ‘Oﬁﬁp

/Lq} thy/(’4 :{Ih/ ,‘ 3.1/41

AWriters appear 511me My to be new and vigorou.. 13u t iii-you 1 )ok at what-‘they‘erl Ac
’/ 1 1. 7 . .
W 1.11,.» Ltﬂ/ /z’[ﬂ A /#~uf1.. }, Z‘f‘ // [A N 0' <
TI‘HS‘ nnmthann autipmm V1setmn~~te seweﬁrhm we should have
C/K L‘

outgrown. Repressionyef» camarw is exii but not always Repression is often—
tirngsI the difference between a human being and an animal . The undisciplined
(j'A‘A’?
life has its attraction and1 there are people who vsé-E’i preach this gospel as if it
were a new discovery and the promise of a new life. Actually, it is nothing of
the kind. it is little more than the expression of a nostalgia for the wilderness.
When it comes to art 1(: annots pea} with any authority at all. In this field

I am ignorant and entirely a ghilistine. Yet, when I look at some of the ab~~

Stractions which seem to me no more than an arrangement of. geometrical lines

the M“ .- 7, ”a; #
01'16 placing of blobs of color at will, I cannot heEemL'FJt think that W11 1.141111113111112
/{£l)g 11¢ ‘41 V
future . W1.at is several; mkerLdown upon “were traditional 1an1$1ng than 44""
/

demands more skill and more discipline. “1‘ e kind of painfﬁ’ér}; which can be hung

\ . ‘ ‘
upsideﬁown in a museum for months without anybody Ht»W,i/n/ noticmg the difference
I

seems to me tom symboli 1c of the wilderness and not the promised land .
/4{/ééié / ,,
The theater is-ewmc e"a;:“~1§;~ 5; that same situation. It is all right to have a ((1/71-
ﬂay/{1A ‘
t r qn that is mereiy suggestwe but as a great director one time pointed
W.

out in atmomentlo-Haoncsw , it is also easier. in the name of real1sm we are

sometimes willing to wipe out all can progress toward a better life and move
to

backward toward the primitive. An exces ssive superiiciality is not/be desired 1: y

any means, but let us not be misled by the gospel of removmg all restraintann‘

W M , . ' s. iff‘Ju/(J 1’1: "~ . - Cﬁ‘z
ﬁWﬁ'i'ig. 4 /M’<' W’é‘"\‘ ﬁvm ’3 y 1 ﬂ 7

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‘1 _ g ,
é}, 54‘ 50% ﬂ“‘°~’}v¢,L /’)1"-- 4"“"{‘N’//1\ /'/K "-1 s V 3 ~ ,7 1'. ma ‘ ’ -—’(~ 3! 9' ‘ ’ v ~ 1 , 'llk .

4/
/

1106

2245‘; (A4- WW" ’ 4’
$11313 the eieaatim“: 1‘.'~‘.=»'fs.e;1 we turn to mora15 We are 1‘ ct” yeaﬁg‘m be cabined
(/Jtﬂw W‘~v) L ”L 41113154, W44ZL/ I
and confined. We shal 11111 the name of freedomAseel: paths that ofterrfifrrres lead
I"— ,7 $43 ,3 “1““; V fink/42“]

to indecencym I have, fox ex? rnpie, been reading some t 1inrrs about the n w topless
’ athing suits and I have heard that th ere 639 SC Ilié restaurants where the waitresses

w ear such costt m;s This is p: egress? Imrm-ax-nes—Jrhen lea-s in Uri ' 'a a few

I;

years ago 01.11.2Jddlrf35f" 5U? 11 through the Congo with a ycmng missionary. We
saw lots of topless bathing suites ail along t.1e road 3“‘-.:'l in every village where

we Stopgmd.. DC we wish to return to that or is there a difference between the
( (1 \Z‘Is-(V
W a}! a": women dress in awed-waved nation? You Will forgive this allusion but

I think it was Dicr who one time remarked that the mos: boring piace in the world
is a nudist camp. if we want to be rather nasty little boys out behind the barn,

let us rec o-Cinize the 1m; else for what it 15. Actually, it is the call of the wikierness/

,-;;f
“mm-sir? fame of the visirm 9i 1.1.1.1 1w ”are: :1 1.

Each man has to 904111911911 this sti‘ugele and decide wit; 1 ther he will pay the

A

I‘l’iCQ for moving on or taire tne easmr bargain and go’dbnckward.l,1cense has its
tag/u /

NWEC'SS without any question and if Icould beli ve that this is the road

to the fuqture , how pleasant it would be. My only safety is to realize that such a

[/kd’i [811,44 fr ,
$711; ”$61 ..45 base it toJi ewe/1+0 new“; from whence I have comeanwthatlhe diS“

11

pk.z€1'~»( WVKI
ciplined Life, whiie hard, offe1s rewards far beyonl anything the if; ended trail
can produce.
AM.

All of us to some extent at least are lazy and i prefer ease to effort. Iwant

teeéted the way that does not make too many demands on me . To go forward and

Ill’v(- A fl l {k 2.4.1.6, 4
upward rreans to say goodbye toIanimal comfort. Rut a «an 31 something more
.1 /
than a physical they; and I mu at not be 531% by the wilietness call.
“1751.... '11‘V(:’—} (IA/kc V-
24"”ﬂ The unhibited person wl 13 is so often portraye ,1 as admirable tum}. y way

ho?
W'NH
is very often nothing less th ii an uttexiy selfish ini: vidual v1 he simply wants to

do what he feels like doing . The man who takes social responsibility has
1,116!ka
admitt ed‘the c3. aims of his be etnren . IndiVidualists make interesting biographies

((4.0...44-‘7 ’3 _,{ .( 1141px:-
but they are or tantimes a thirst danger 1i4he++ttine -~1lt~eurvlwes We shall be

Wise to learn as early as we can Mara that doing just as we please is another

I’M/741s]
name for savagery . As the children of Israel fern-er: before the-«Hamef the
.{4
promised land so we stanzidn the valley oi decision. We need a Moses to :L/ "Li, ‘
p} “7%, Y/"% , ﬂ

{accumuw Aiﬁha f W; Y we have mwima r1} Wsess'rt"; Net

, . ......-‘_-‘--é
backwardtﬁadtenu—iﬁ, " "7 r1131 7 -
I z
4.4. Z
A man vans having breakfast at the Kennedy International Airport in New

York ,whon smis~nty~¢wraa’pr‘ia‘fefi/é poorly dressed, desperate looking Cuban L‘W °’\

mums wavir‘ g a beer bottl1. . lie began to speak in broken English teathe

‘ A“~,J .64 .
Vﬁ‘fettﬂee about the situation in Ctiba\insisting.' that America must pay more

attention to it. He finally became a nuisance and the waitress said to him,

"This is a business establishment. We don't want no trouble. Now get out!“
/

t .
The man was crestfallen and immediately left the restaurant. The diners all

returned to their breakfast except an American sailor who sat staring at his

mn/ “AW;
coffee. Suddenly he looked up to the waitress who_h.std.teld- 131941111310 123113.-
‘ /

de, "Look, he wasn't trying to make you no trouble. He was trying to

1 .

Cx

tell you that you got trouble." Whenever someoneiiite Moses comes along
and commands us to go up and possess the land, he is not trying to cause us
trouble. He is trying to tell us that it we do not escape the attraction of the

4*75‘?
wilderness , we sisal-l have SQM-{W trouble. Whenwtewrrﬁcnot M wafﬂe-We

inu-
w.wQa-eaifofsavagery -,-- their are in mm

1108
M ‘u
I" For another thing lepas note that
Here Is the Perennial Struggle Between Doubt and Faith.
Most of our life is lived on this battlefield. We-are-m'sfaﬁT‘confliet with ear
,146’Xc
{mend-mm . We live by faith and the important decisions are always
’19-‘1. (L
betﬁéonra promised land oncihg one hand and the wildernessonthe-ether.

If history teaches us anything with any clarity it is that the dangerous time

Z .
for a Won is waits period of ease and prosperity. How sharply the Bible

draws thi lesson and how strange it is that the bit lical writers seem to hfavéh ‘ 4"
If {tau/I (:‘Wd‘k’;
NW adversity than they hade’m success. \ﬁe are not threatened by
f; (”“7
invasion an’H-m in ppite of the hyts eria of ear extremists groups.
0.4 011% wr/ A em
“’12 are in real danger ofAbetray . ‘ our-91.41195 and turning against ourselves.

(4,»
("A K If
Democracy grows weary’for it is a difficult wa'y'L-eft ﬁfe demanding ,thediseiphne‘f r"!

”1441‘ 1. (/Lrp‘)
maulens. How much easier it is to trun—to—eeme dic tatorshxpdéoremme

thig burden gm. Our faith in freedom is the deCiding‘ act or and one
rﬁit4z. ‘ L
(Let ”4‘ “A

1 $9
of the W9 things Mt us today is thed ef-men sowing doubt in
the name of patriotism.
Political parties life by their faith and not by their doubts. Once their

leadership tmmm sees the promised land back toward the wilderness

r / 44.1 [ken/mi (A; .4 “Ma-"(3
tether‘thanahead, they—lee their leadership. For men know aanat—t'nstmctzvely

(1.22;: 1444.7; (wk

that doubt has no future and Mmmuu ' tion.

How easy it is for the church to surrender its faith. How easy it is for us to
settle for too little. How easy it is to adjust to the present condition and not
keep the tension on our way of life. The church is to proclaim and demonstrate

1th
faith and it must never allow men to confuse comfort and progress. There is a

h09

sense in which the Christian Church must always stand before the people as Moses
did saying to them , "Behold , the Lord your God has set the land before you; go
up , take possession, as the Lord, the God of your fathers has told you; do not

fear or be dismayed. "

The tragedy of most of—car lives is Wave settled for too little and—ﬁe

 

/
hmeen ruled by our doubtsand—we-have-been—afraid—offaﬁh . Kierkegaard g
I
wrote one time, "When Iread the New Testament I get the impression that in God's ..
Opinion every man is a giant ° ° ' How ironical that every man is designed to t t
be an Atlas , capable of bearing the weight of the world - and then see what men 5

we are; and alas , how sorry a thing it is that we ourselves are to blame for what

I!
we are.

QM”
'4”? We adJLIst ourselves to our weakness rather than Wad our

strength. Nomﬂy-ofme—ﬁke‘ﬂoberfmuiaStevenson, ill and suffering but
rewwustetahis—phymnditiouaﬁugh fignan flannexamp’rE’oTthe
pmﬁmmmwmaemm‘mt Him
wpletely that they believe it is His Wilfforthem m.entepan¢pesses&the
Rd.
0-

When Alaska experienced its terrible earthquake a few years ago, the Gov-

ernor's wife said that many a phone call» came to the Governor's Mansion. She
:4 t7 4,

had‘io answer most of them andisene were demanding that she do something for
some relative or some friend/Wee she remembered a letter that
came from a ten year old boy in the midwest who sent her two nickels,ta«ped—on
Wetter. ”If you need any more ," he wrote , "please let me know. " There is

faith in all its shining splendor.l 'IWo nickels are not much but they were

Fobably all the boy had and he was one of those persons who thought it was

l 0
Mo

q

better to do his best even if it was small.tliartddask—aemebodyftosdeaem‘ething

me. This is faith and it has power to overcome. all the forces of doubt.

wet

For once it is observed in action, it liftslup the hearts ofipeople who wee it
Membedyeimengmn. Said Moses tom-peoMe, "Behold, the Lord your
/

God has set the land before you. " The command old/ﬁres from God and our response

beam—0M trust Prr “is promise.

The final thing for us to observe is that

God‘s Command Carries With It the Promise of God's Hel

This is the wonderful thing about the high demands He puts upon us. The New
tempted
Testament says that we are never X's/st? beyond our powers to resist. It is my

I; ‘12»,‘7

faith that God knows me better than I know myself andi‘never [1in me a

[V k .1. wk
burden Icannot bear. Sometimes it seems £41 I simply cannot do what‘ ought to
“i “9 #2332”
Wet-4 have is; the power and support that comes from Him.

How much we needed the enthusiasm of a living faith Wears being
commanded by Sedans that» we move with him/kwnabaekto the eighteenth
century, Waiver—Mt religion had everything except power and enthusiasm.
It sat on the very edge of great new possibilities and did not move. It had

.7 \
cathedrals and clergy men but the people felt no command to possess the land.
Then John Wesley came along and got excited about what God had done for him
and what he saw God doing for plain folks. Acrossd’he iand there moved/4 new

spi [it‘and nothing herd—changed except an experience of faith. Some churchmen

IjtxAvr h

were suspicious of these “enthusiastsf‘vr TWme today. But when a man
/
understands the resources which are a in him, hEWpressed not

to whout With joy,

. .‘.,.-,.«-.- ‘..! sad-0;! 9.531: 'f."» " ,..,‘.‘11._a....’.ul .

1 1
till

1.74;...
Today we are 6mmwmg 7[down on the border of great territories whiff?

we should possess . We are the victims of fear! and—elembts’ﬁdsome‘fimeswe
fem irian impersonal world where one man's witness does not count .
- M Wtan I {
But if we seeibepeeaibiiitiesand believe that God wills our oaphx-e-ef these
territories for Christ, what a wonderful moment it is . The conversion experience
w{4 (WW Z, '

4
is usually a vision of {he possibilities oi one man‘siife Let us beiieve that if

we can see it, ir'meaneihat we can possess it.
WWW-historywe'have. Mosese sketched the sissy of Ged‘adealing
— "7 -..I-wa.
/‘ / N1 1:, ’7 [ﬁ )
wit h Israel in the long ye/érs of their Wandfring. £01“ he gave the ggmfaiii that
/ /./ _// _. -

/

once more they must/maroh/ How P‘tient He has be/ With us and nderful

// /
area‘Flis dealirtgs With men.

144% We need renewal and the church needs it. How wearisome life can become
find. we bog down in routine. How very monotonoous existence can be and
oftentimes is for men.

(pf/7 A , , .

But the Bible is always bringing us badk to the great new ViSioni of God
and we are lifted up. For every man who lives on the edge of sadness and finds
the future just more of the present weariSness, there is good news. There is a
better life than we have realized and there is a greater accomplishment than we

[M147
have dared to ageept. God is not through with us by any means and it could be
that even in this very hour, He $1.190 with us into the promised land.
M «Jag
Christopher Morley one day4observcv7the telephone andhe began to think
_ /

of the people who were waiting somewhere to hear some good news. There were
WM
the parents waiting lR—QLWH for a call from a boy or a girl far from

home. There was the lonely young man in the city wishing that someone would

call him and talk to him. There was the girl who was waiting for the young man

l 2
I412

to announce by was coming to take here to dinner. And he says that suddenly he
wished he could call them all and give some good news to each. W21! Well,
this is what I have been commissioned to do. To every man , to every woman , to

every young person who is dissatisfied , my word is that DGod whnts you to

possess a better life than you have ever known and best of all, He will (3%

WW possess it.

Appendix VIII

THE METHODIST CHURCH

7H8 LO. ANIsle AI“
ssso Inna Nausea IaumAIo
Lou Ass-seam CALIFORNIA ODDS!

IIIHDP DKIALD KINNIDY

November 4 , 1965

The Rev. E. C. Banks
Andrews University
Berrien Springs , Michigan 49104

Dear Ed Banks:
It is always a pleasure to hear from .

The three sermons you mention were preached some time ago and I
am afraid Icannot say very much to you that will be helpful so far
as tracing the ideas which underlie them . I am almost sure that in
each case it came to me as Iwas reading the Bible and suddenly
saw dramatic and religious possibilities in these biblical instances .
I think a great deal of my preaching comes from some striking text
that suddenly takes a hold of my imagination. Once in a while I
am fortunate in that the incident itself seems to have the natural
outline. That was more or less true of my “Sickness by the Pool”
sermon. I believe that the Bible is the great book for the preacher
and the great source for relevant sermons .

I do not know just where the outlines of the sermons mentioned are
at the present time but I shall look for them. If Ican find them ,
would it be just as well if we run them through the thermofax machine
and send you five copies of each?

I hope our paths will cross again before too long . May the good Lord
bless you always .

Sincerely ,
/ V/

a-) / ,4

/bishop Gerald Keany

deh

1:13

WI}. this! .

BORN:

Benzonia. Michigan, August 30. 1907.

MARRIED:

Miss Mary Leonor. of Dexter. Iowa. June 2. 1928.
at Modesto. California.

EDUCATION:

1929—Bachclor of arts. University of the Paciﬁc.
Stockton, California.

193I-—-Master of arts, Paciﬁc School of Religion,
Berkeley. California.

lQ32—Bacholor of divinity. Pacific School of Re-
ligion.

 

1933—Mastor of sacred theology. Hartford Theo-
logical Seminary. Hartford, Connecticut.

l934~—thinr of philosophy. Hartford 'l‘lroolugicul
Summary

HONORARY DEGREES:

Ten. from University of Puget Sound. Nebraska

esleyan University. Paciﬁc School of Religion,
University of the Paciﬁc. Beloit College, Ohio Wes-
leyan University. University of Redlands, Bradley
University. Bucknell University, and California
Western University.

 

BISHOP GERALD KENNEDY .
LECTURESHIPS:
BISHOP or THE LOS ANGELES AREA .. . ~ ,
‘ Earl Lecturer. Pacthc School of Religion, 1946;
THE METHODIST CHURCH Peyton Lecturer. Southern Methodist University.

19:30; Willsnn Lecturer. Southwestern University.
1952; Quillinn lmt'turer. Emory University, 1951;
Lyman Buwlu-r Lecturer. Yale University. 1954;
Mendenhall Lecturer. Del’auw University. 1954;
Ayor Lecturer. Colgate-Rochester Divinity School.
1955; Gerald Kennedy Lectures. Tucson University.
1956; Auburn Lecturer. Union Theological Seminary.
' I957; W'ertsch Lot-lunar. National College for Chris-
Appendix IX ”3'.“ Workers, l9h7; Perkins Lecturer. Wichita Falls.
IHS'I. (Bury ‘.H‘llll‘nl. llukv lluivnruily, [957; and
(irIH’iII lvl‘lmvr. Unitarian Foundation. lilfiil.

i. ,7. ., . ...—.._...“ |.11.__.,,

-O

2

ABOUT THE MAN

Gerald Kunnodv is one of tho {IN-Flt Christian
le-ndcrs of mid—'l‘wcnticth t‘entiiry America. and one
of the nhlcst, most forthright. nod challenging spokes-
mcn of American li’rotnstnntism.

Such wide influcncc is doc to hard work. supcrh
tnlcnts us a pronchcr. (ltllnllll-iiritltil'. and writer. and
tlii- cuiirut—(c of his convictions. \Vlit‘rcvcr moral and
Htilrlltlill issiios mm at sink“. in puhlic mlucation.
rricinl strcss mid unrest. H‘iimcnicnl (Ii-hate, and in
tho innor lilo of tho (‘hurch itsolf. Bishop Kennedy
is lhcrc with ii clonr. Christian Word.

lie is. as ('hrixtimi Scipio-1 i’l'i’oni'tor correspond-
r-nt. Kimmis ilcndrick put it. "nctivcly on the side
of right doing. cvcn “hon it inVolw-s-v---as it. usually
docs—«groin cost. He speaks for his convictions and
works for them. Iliit. when he tnlms his stand. he
(loos so lm‘ingly. If he thinks the other side is Wrong.
ho thinks tho pcoplo who i-spoiisc the olhcr sidc urn.
luv rcnsoii of IH‘ilIH pvoplc somehow right."

It is chnmctcristic of him to say. “This I helicve.
but I can also soc your side." or. “I have no objec-
tion to a man disagreeing With me. I have a sus-
picion that thi-re have been times when I was wrong."

This ianI'ltlH‘t‘ and breadth miniplemcnt his im-
mcnse zeal for iilczis. information, pi-rsonnlitics. and
his wholcsomn outlook for the brighter side of life
through all thi- growling labors that weigh on a man
With licnvy rcspormihilities.

Svcond rz‘itr- performances distress him most. and
he constantly strives to lift the spiritual and intel-
lectual life of laymen nnd pro-nchcrs. In his own
ministry hc has found the moans to imprcss Christ
on far lnrgor audiences than ordinary preachers and
writers can ever hop? to reach.

'I‘ho imprint of his leadership alri-mly has been
lcft in unmistakable ways upon his chief concern,
oversight of the Southcrn ('alil'ornin Arizona (Inn-
Iercncc and Hawaii Mission. with their-170 churches.
"75,000 mornhcrs, zmd nearly 800 ministers. There is
a growing: mi-mhcrship (aw-raging tit; per cent a
ycar in 1955 GO). dozens of new churches, a new
thmilogical school. (School of 'l‘hcology iit (,‘lnre—
mont). a iicw Methodist university at San Diego
((‘alifornia \Ncstcrn), and growing: service through
many rclatcd institutions. llc spi-ziriii-ziilml three
major fund campaigns: The Bishops l’rospcctor's
Fund. a $500,004) i'cviilvmg loiin fund for now church
pfOlit-H'tlual. $l llillliutl Inf llm Hi'liiuil iii ’l‘llmlilldy,

MS

3

and $95 mililon for California \Nest and church
extension. which aside from the money rziisml, have
strengthened stewardship throughout the Area In
the assignment of ministers. he has chosen superin-
tendcnts and administrators. pastors for large
churches and problem situations. lenders in educa-
tion, theological training and iriissionary vision. who
have given Vitality and relcynnce to every facet of

the Church's lifc.

But. of sill his contributions the most sipzziificnrit
is to put Methodists hack on the track of Mvthod
ism. He has a conviction that “we haw» so mini-
niized our history. our traditions. our (loMrino, and
our discipline. that to many of our church mcmlwrs.
Mcthodism is only a convcnii-nco and n nunw The
answer. hc lwlicvcs. is recur-cry of it snow of lh‘it‘iﬂ
i'iiisvd up by (iod for snow spi-cinl witncss mid iii-4k.
In his book The Marks oln 111v Himli'sf. hc puts down
six things every hicthodist ought to sin-sq: inner
expvricncc. rcsults. discipline. mission. fri-mlom. and
[)t-‘l'fi't‘lltn'l Those arc the goals of his life. and he
Would cow-t the some for all men.

Many hm-c- paid tribute to lishop Kennedy.
NI'HISII.’O',’(”{ (March ‘28. HMS) listi-d him among tcn
of the great Anicricnn prcnchcrs. ’l'inw (Mny 8.
19M) Imiturcd him on the cover, siiid {ii-t writer.
preacher and hishop he “is the Plinlt'lnpttl‘iiry Moth-
odist who host. seems to i-xpri-ss IIH' pi-ciilinr (iiinlity
of his church's active, outgoing Inith' prnumntic hut
perfection aimed. equally conccriiml with porsoiizil
morality and social order. loving disu‘iplinc yct chor-
ishin‘g fri-cdom." And Pulpit Digest said. "knowing
him is the host medicine for any pessimism about
where the Church is headcd."

“'hcn llishop Kcnncdy look ofiicc as presidcnt
of the Council of Bishops, the late Bishop (i. Brom—
ley ()xnam said of him: '

“lie is the most giftod churchmzm I know in
speech. writing. and reading. He is vital. alive to
everything: that. is nlivc. But he cannot toli'rnto the
obvious. Ilis Judgment will not allow his lovc to kccp
him from doing his dutv. lie has grout intolligonce.
In his preaching. he takes oil from the place where
I thought he would conclude. This man is differcnt.
He makes religion real."

L08 ANGELES ARI-2A h’II-ITUODIST INFORMATION
5250 SANTA MONicA BOULEVARD

Lori ANoi-tini‘i, i‘iuai‘oimm ”no?!

 

 

PASTO RATES:

19323 ”Urclaim‘d an older in Tho Methodist
Church.

1932-.‘56—4-‘irst. _(‘on;;rog;1tioual (.Tiiiircl;, (,‘ollirmvillc,

Connecticut.

19:3641L—(‘alvary Methodist Church, San Jose. Cali-
fornia.

l9‘l0-42——First Mi-thodis‘t Church, Palo Alto, Cali-
fornia.

157l-12-48—~SL i’md h’lcllimlcst Church, Lincoln. No.
brziska.

BESHOP:

lClr-r‘tcd a hiizzhog) hf 'l‘he- Molhodist Church W'cstcrn
Juriqdicliimnl (‘urn'vronr-o. Seattle, Washington. July,
HHS. Ass‘ignorl. Portland Area, 1948-52. Asoigned,
Los Angelo: Area. 1932-.

CHURCH err-sags:

1964-68—mcmlmr of The Methodist Church's Board
of Evangelism. Board of Publication, and
Commission on Chaplains.

. 19l>0~b4-Presnlcnt of the. lhvmxon of National M13-
siom of the Board of hiissions: chairman,
Commission on Deaconess W'ork.

lQGO—Gl—Prcsidcnt. Council of Bishops of The Meth-
odist Church. -

1957- ~——memlwr of the General Board of the Na-
tional Council of Churches, and chairman
of the council’s V‘v’(.’$3t (Toast Committee,
Broadcasting and Film Commission.

Olher offices include—

Chairman of the board. Agricultural Aids Founda-
tion. an agency of the Southern California-Arizona
Conference.

Trustee of Pacific School of Rr-ligion. University of
the Paciﬁc, and School of Theology at Claremont,
and California \Nestern University.

Director of Gmnlwill Industries of Southern (Tali-
furnin, Nlpthnrliuf Hoqniml of Ronlhérn ('lalifcirnia,

Paciﬁc Homes Corporalion.

his

COMMUMTY GFFlCES:

Member. California Board of Education on appoint
merit of Governor Edmund G. Brown. Willa Direc-

tor, Primdvna Playl‘mtlse.

TEACHlN’G: ‘

Acting proi'ossor of homiletics, Paciﬁc School of
Religitm. Niki—42; lecturer in religion, Nohraaka
\Vcsiloynn University, 1942-43; lecturer in preaching

School of Theology at Clammonl, 19:37.

AUYHC‘R:

Roguiar contributor to religious periodicals. Twenty
books. published by Harper Brothers. Ahingdon
Press. and Prentice-Hall: His Word Through
Preaching, Have This Mind, The Best of John
Joweu, Heritage and Destiny, The Lion and The
Lamb, ’Vl’ith Singleness of Heart. (1'0 Inquire of the
Lord, If They be Prophets. A Reader's Notebook,
Who Spooks- for God, God's (food Ncws. 'I'lm Chris-
tian and HiR America, 'I'lu' flinthmiist Way of Lilo.
God is Our Sircngfh. Alarlrs 0/ A I'vielhmlist, A
Second Reader’s Notebook. I Br’licve. The Parables,
While I’m On. 1143' Feet, For Preachers and Other

Sinners.

TRAVEL:

Several trips around the World, led tours to Hawaii

and Russia.

RECREATlON:

Likes sports cars. lut-rsvlmck riding. swimming. golf.
is: an avid follower of professional football and

bamball.

 

 

 

' APHHCJX X

LETTER FROM E. C. BANKS TO MISS MARGARET PAINTER

AND PER REPLY

August 2, 1965

Miss Margaret Painter
1020 Stanford Avenue
Modesto, California

Dear Miss Painter:

It was indeed a pleasure to visit with you on the phone a few days ago,
and I am so happy that you are going to give me some information about
BishOp Kennedy. Your contribution will be most valuable for my study,
and I am sure it will be helpful to others who may be studying the art
of public address.

In our visit on the phone I indicated to you the special areas in which
I am interested and I will list them here to help you gather the infor-
mation for me. Please feel free to add anything else you may feel will
be of help to me.

1. Ybur training as a teacher of speech.
Schools you attended, books you found most helpful,
your teachers and perhaps fellow students.

2. Your special stress and interest as a teacher of public
speaking.
Methods employed and textbooks used.

3. Your impression of Bishop Kennedy as be appeared when he first
entered your class. Physical, economic, mental, personality,
etc.

h. Young Kennedy as a student and sneaker.

These are some of the itano I would like to know about. Pleas; are
anything else you.can. Every word you send will be of value to me.

h18

hy'I thank you for this great favor and I sh"ll make special mention
i

of your helpfulness
my thesis.

ECB/vl

_.1
and contribution to both 3 Shep Kennedv and we in

Sincerely yours,

*‘I C. Banks

n
6..

L19
(hailethugust ll, 1365}
Hodesto, California
Faterials for Study of Bishop Kennedy's Speaking

~ \ I '7‘} 0
Erma mar re. re. t I am ‘36 r

Training as teacher of speech

ILA. (in Speech), University of
Michigan

Also did graduate work at University of California,

University of Southern California, and Columbia University.

B.A., Pomona College

Basic fundamentals of speech and Speech training were
received in class and activities under instruction of the
late Alfred Brace, an instructor trained, I believe, at
the University of Wisconsin. In course in Public Speaking
(one semester) and Ar umentation (one semester) we used””‘
as a text Phillips‘ Effective Speaking.

 

 

In graduate work studied various aspects of speech: extempo—
raneous speaking, oral interpretation, speech correction,
voice science, history of oratory, psychology of speech,
argumentation and debate, methods of teaching speech., etc.

Among instructors were O'Neill, Eich, Densmore, Foser, Brewer,
West, Rarig (I can't remember all), but Mr. Brace gave me
the fundamentals of public speaking.

by teaching has been largely in high school although I have
taught courses in junior college in public spealing and
argumentation; in college, a graduate course in the teaching
of Speech; and for teachers, classes in the use of speech
devices in the classroom.

Special emphases and interests in teaching

Practical uses of speech for the high school student in current
activities, including other classes, and in future in college
and. community lij.‘ e .

Emphases: A speaker must have something to say to justify
use of others' time, organization of materials which requires
clear thinking, framing a definite purpose for each talk,
responsibility for interesting the listener and making it easy
:for him to listen, enthusiasm for his subject, tolerance of
others' Opinions, adequate support.for ideas, integrity in
statements, extemporaneous speaking after thorough preparation
to be able to adapt to the immediate situation.

ii"
to
Q

Outlines of talks were approved 7efore oral practice for
st of \6 ar; notes in form of ske‘eton 01:3 ine'were used
i: 0host sneezies; until students had learned to speak
extemloraneously they were encouraged not to write talks;
brief written ,xercises were given while learning hO” to
develOD an idea, to inprove style, etc.; earlyi 1n term
informal situations such as 'nterviewing before the class
and small group discussions were used to develop ease
and fluency; at end of second term style was stressed with
a final formal written speech which was not memorized
verbatim; all talks prepared were given and frequent
outside-of—class occasions for speaking provided; early
talks were criticized only by instructor with general
suggestions given to class and individual comments written
or given privately.

‘For further viewpoint see Painter, Base in Speech, Fourth
m
edition, D. C. Heath, 1961.

In.addition to teacher‘s text, supplementary books were
used to present other points of view: Sarett, Foster,
HoBurney; Elson and Peck; Craig; Weaver and Borchers;
Seely and hackett; Phillips; Hedda, Brigance; etc., etc.

3. Bi§1op Kennedy as a young speaker

When I first met him as a high school junior he was
physically and economically below average, a clear and
independent thinker but not one of the inte-lligentsia,

a modest and self-effacing--even unprep ssessin:--boy.

As a student speaker he soon stowed his atilityt odeveloo
an idea interestingly and to hold the at ntion of listeners
by his earnesoness, his fluen y, his eoncreteness, and

his sympathetic, direct communication with them. Of the
hundreds of students 1 have had in my classes, he was
superior in his abi ity to follow suggestions.

Through his outstanding speaking ability, his earning of
speech awards, and his ouiet, unassuming manner he won the
respect and admiration of fellow students. He gained eel“-
confidence and poise. So far as I can remenber he won every
speaking competition he entered.

Kennedy's characteristics as a student Speaker:
Natural talent to profit by suggestions
Sense of what interests others and ability to find
illustrations for his abstract ideas
.Ability to organize material and to speak fluently
Quiet enthusiasm and sincerity whi 1ch appealed
Consideration for others and interest in people

Note:

th

I heard BishOp Kennedy steak in Berkeley last Sunday (August
8, 1965). He is more dramatic than as a student but just as

ﬁt
0

sincere, Simple, and earnest. When he was greeting peOple
later I was impressed with his ab lity to give each individual
who wished to talk to hip his undivided attention. Each was

a person in whom he was interested.

[

10

l‘

IV