.A

.

£433

 

 

.-..~ H

.

a
an "SUMEO

 

A swav OF THE W
wrm mmszsu

REAc me .

var:

‘ l

ELEMENTS 0F PERSUAS

 
 

 

Thesis far the Degree of Fly 1)., ' ..

EDWfNfi F. 9m. in
1

mmm STATE mummy

              

          

 

        

    
    

 

            

            

 

 

 

 

 

 

 

_ . wrr
. {IMO 1....”
, , .. a :2 .
. , . . fix“... fiaMflWgW; .r
A A . ..
g1 vvmrrgy
. .‘I .1
, s ,4 I . 9"”?
. ‘f
. v The? . .mvmmms
. t/ff..5 . . f:
. a. 3? t r . .
:fiebz Eva.
‘ .
, . .. . .
. ... . .
. ;
. . ‘. ‘ I .
n n ,u
.17 ...., . 1.3.. .u. .r .u... “taxman... ,1. u .. r... ; § ......‘ H.421: r5

'IIIIV'

L [B R A R Y
Michigan State

THtSlb

University

 

This is to certifg that the

thesis entitled
A STUDY OF THE ii. 11. S. RICHARDS LEG "YURI“ )HIP

WITH FE-FHASIS UPON SOI'II OF T11 BASIC ET I111 Z'NTS
OF PERSUASIVE PREACHING

presented by

Edwin F. Buck, Jr.

has been accepted towards fulfillment
of the requirements for

Ph. D. degree in Speech

um

\

 

illajor professor

Date May 9, 1908

 

0-169

ABSTRACT

A 81013! 01' THE H. l. 3. RIM IECTURESHIP
WITH EMPEASIS UPON SOME OF THE BASIC

EIEMENTS 01" ERSUASIVE PREACHER}
by Edwin 1“. Buck, Jr.

The dissertation on the H. M. S. Richards Lectureship is based

on the first decade of the series beginning in 1957. The problem of
this shady was (1) To consider the statements made by the apparently
successful. preachers selected to conduct each series, (2) To focus upon

some of the basic elements of persuasion and to relate them to accepted
honiletic and rhetorical theories.

The sources of materials are many and varied: Four tape scripts
two published books, trio lectureships recorded on magnetic tape, one
’ymma , and a set of outlines distributed to preachers in attendance
at a part1cular lectureship.

To facilitate the analysis of available source mterials , the
writer prepared an analytical outline, divided into four major sections:
the preacher, the occasion and congregation, the sermon, and the
delivery.

The procedures for this study included a cataloguing of all of

the statements of the lecturers relative to the headings of the analytical

outline. In general this grouped the connects of the lecturers in a

Edwin F. Buck, Jr.

chrODOIOgical order under each heading. Both consensus and dissent
among the speakers relative to the tOpics of the outline were noted.
Since the H. M. S. Richards Lectureship was established to aid
Seventh—day Adventist ministers and ministerial students to recognize
the persmaive elements in effective preaching and to employ them in
improving the sermon for the Sabbath morning worship services, the
evaluation was prepared not only with respect to the purpose of the
series, but also the implementation as exhibited by the men who

attended. Therefore, two questionnaires were develoPed, the first

of which was used in three ways: By the ministers and ministerial

students in attendance at the 1966 lectureship; by ministers of the
Columbia. Union Conference who had not registered for the lectureship
in 1966 , but who had attended one or more of the previous lectureships;
and by former students of Columbia Union College studying for advanced
degrees at Andrews University. The second questionnaire was prepared
for the use of ministers within the Columbia Union who had never
attended any series of the lectureship. In addition, nine ministers
in administrative positions at Columbia Union College and Columbia
Union Conference responded to personal and/ or taped interviews, answer-
ing three questions which would reveal the ”value" or worth of the
lectureship-

The major conclusions that appear warranted concerning the
lectureship were (1) that some content anterials should be recorded
in a more permanently available form, (2) that the obJectives of the
series were 139138 “91" satisfactorily and (3) that some peripheral

benefit. accruing from the lectures should be incorporated.

Edwin F. Buck, Jr.

The areas of general agreement in the substance of the lectures
were (1) that the preacher, a "called" man, utterly dedicated, must
have the personality, competence, and knowledge that comes with train-
ing to project himself to his hearers through the art of persuasion,
(2) that the sermon in the worship period is the preacher's most impor-
tant contribution to his parishioners, (3) that the sermon reveals his
own relationship to God as he attupts to meet his congregation's
needs, (it) that the expository type semen with a balanced reason-
emotion appeal usually receives the best audience response, (5) that
repetition of a sermon may through revision and change in place and
occasion prove a strength in technique instead of a weakness.

The areas of differences in emphasis and Judgment apparent in
the content of the lectures involved those questions: (1) whether the
worship service should or should not involve evangelistic techniques,
( 2) whether the evangelistic service should be minister-centered or
laymen-centered, (3) whether the "borrowed” sermon can become a pro-

ductive element rather than a questionable one in terms of sermon

Invent 192.

 

A STUDY OF THE E. M. S. RICHARDS LECTURESHIP
Hm summers UPOH SOME OF THE BASIC
mars OF PERSUASIVE REACHING

By
Edwinr'. Buck, Jr.

A THESIS
Submitted to
Michigan State University
in partial fulfillment of the requirements
for the degree of

m OF PHILOSOPHY

”PM 01’ SPEECH AID mm

1968

Copyright by

EDWIN FRANCIS BUCK, JR.
1968

Accepted by the faculty of the Department of Speech and
Theatre, College of Communication Arts, Michigan State Univer-

sity, in partial fulfillment of the requirements for the Doctor

Wig/we

Diréétor of’Thesis

of Philosophy degree.

Guidance Committee: Kenneth G. Hance , Chairman
Frederick G. Alexander
Robert T. Anderson

David c. Rzgph

“WHERE'S

Grateful acknowledgment is sincerely eXpressed to Dr. Kenneth G.
fiance , whose considerate, and scholarly counsels throughout classwork ,
research, and the writing of this dissertation have been a source of
great inspiration to the writer.

Further acknowledgments, for instruction and motivation which
contributed to the develonnent of this study, are due to Dr. David C.
Ralph, Dr. Gordon 1.. homes, Dr. Frederick G. Alexander, and
Dr. Walter F. Johnson.

To aw dear wife, Elsie, who has encouraged, supported, and
sustained me during the years of advance study and during the long
hours of research and writing, this document becomes a silver wedding
anniversary expression of gratitude.

Appreciation is accorded to Dean Robert F. Schwarz, and
Assistant Dean James R. Blackwell of Purdue University, North Central
Calipus, whose consideration in scheduling the author's teaching re-
sponsibilities greatly hastened the completion of this study.

Sincere thanks are due to Hrs. Alan Cellphell, who read this
dissertation, and typist Mrs. Durian Mendel, whose efficient and

accurate work is herein revealed.

11

ACKNOWLEDGMENTS . . . .

LIST OF TABLES . . . . .

INTRODUCTION . . . . . .

Chapter
I.

II.

III.

THE LECTURESHIP:
THE EREACHER . .

Character . . .
Sincerity . .
Courage . . .
Godliness .

Competence .
Originality
Knowledge .
Intellect .
Imagination .

A Sense of Reality

Good‘Will . . . .
Personality . .
Enthusiasm . .

Friendliness . . .

Health . . . .
SW 0 I O O 0

TABLE OF CONTENTS

BACKGROUNDS AND

O O O O O O O O
O O O I O O O
O O O O O O I
O O O O O O O I
O O O O O O 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 O O C O 0 O O
O O O O O O I

O C O O O O

O O O O C O D O
C O O O C O O O
O O O O O O O O
O O O O I O

O O O O O O O O
O O C O O O I C

THE OCCASION AND CONGREGATION . .

Occasion . . . .
Worship . . . .

Evangelistic Service .

Congregation . .

Analysis of (size, age,

0 O O O O O 0

sex, beliefs, etc.

Approaches to . . . . . . . . . . . . . .

Rapport . . .
Reason-emotion

Direction-indirection . . . . . . .

iii

PERSONNEL .
) .

Page

. . . . . vii

.
. . . .
. .
. .
. . . . . . . . .
i:

118
. . 132
..... 133
. . . . . 136
. . . . . 139

O O O O 92
. . . . 111
O O O O 118

Chapter

VI.

Life Situation Preaching

Positive-negative

Metives . .
Repetition

Humor . .

Summary . . . . .....

THE SERMON

Definition

Purpose . . . . . .
weaknesses to Avoid .

worth a e e O O 0 0
W8 0 e a a e e

Invention .
SubJects
Appeal .

Logical
Pathos .
Arrangement .

Introduction .

Conclusion
Style . . . .

Clarity . .

Concreteness

Interestingness

DELIVERY

Importance of Delivery

types and Methods

Eye Contact .
Appearance
Voice . . .
Imitation .

Summary . .

O O O 0

EVALUATION OF

THE

0 O O
O O
O O 0
O O
O O
O O
O O
C O
O I
O O
O O
O O
O O
C O
O O
O O
O O
O O
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
O O O
O O .

LECTURESHIP

By Questionnaires . . . . . . .
H. M; S. Richards Questionnaire
Questionnaire Form I (evaluation) . . .
Not in Attendance in 1966 . . . . . .
Advance Degree Candidates . . . . . .

Questionnaire Form.II (evaluation)
Distillate of Taped Interview with Leaders

0 e a
e e

a eeeee
e e e e
e e e e
e e e e
e e a O
a e a e
e a e e
e e e e
e e e e
O O O 0
e e e e
O o e a
O O O O
a e e e
e e e e
e e e a
e e e O
O O O I

Form 1

unionmaidenteeeeeeeeeeeee

Local Conference Presidents and Columbia Union College

0 O O I O O O O 0

Staff 0 O O O O O O O O O O O O O O O O I I O O I O 0

Summary . . . .

iv

0 O C I O O D O O O O O I O O O O

158
160
163
166
171
178
181
19h
19h
197
200
20k
206
208
209
210
213

. 21h

O O O O O O O

220

220
221
226
228
230
238
239

2h0

2ho
2&2
2h5
262
273
281
285
285

286
292

Chapter

Page

VII. CONCLUSIONS ........................ 295
AITENDIX . . . . . . . . . . ...... . ........... 298
BIBLIOGRAPHY . . . . . . . ......... . . ..... . . . 367

LIST OF TABLES

Purpose of Lectureship as Parceived by Respondents

Suggestedlfliscellaneous Additional Features
Alteration Suggestions for the Lectureship .
Estimated Value of a Lectureship . . . . . .
Benefits as Listed by Respondents . . . . .
Recommended Topics for Future Lectureships .

Lectureships as Valued by Respondents . . .

Purpose of Lectureship as Perceived by Respondents

Estimated.Value of a Lectureship . . . . . .
Benefits as Listed by Respondents . . . . .
Recommended Topics for Future Lectureships .

Lectureships as Valued By Respondents . . .

vi

Page
. 2&5
. 250
. 251
. 253
. 25h
. 257

. 263

. 267

e 270

. 272

INTRODUCTION

In 1957, approximately two years after this author's return to
America from a sixsyear teaching appointment at Vincent Hill School
and College, Mussoorie, U. P., India, the first series of Seventh-day
.Adventist Lectureship, the only one of its kind in the denomination,
was initiated at washington Missionary College in the Washington, D. 0.,
area. Although it was not my privilege to attend this first lectureship

series, I secured for my library a cOpy of the book, Feed My Sheep, by

 

the first lecturer, s. a. s. Richards.1 This book includes 311 of the
lectures which he presented at this first lectureship series, edited
and bound together in this one volume. A study of this book produced
by the first lecturer cast light upon the lectureship as a significant
resource which could assist the growth of both students and preachers
not only in the Columbia Uhion Conference but in all religious

dencninat ions .

The Problem
The pressing concern of all those whose responsibility it is to
train the potential candidate for the ministry is to discover factors
which will assist him to become a successful preacher. Incorporated in
this concern and basic to it is the training of the candidate in the

art of persuasion. Success in this area is vital since it establishes

 

la. n. s. Richards, Feed to Shae} (Washington: Review and
Herald Publishing Association, 1958).

vii

the line of communication between the pulpit and the pew. Though a
man.must depend on a broad and thorough education, on prayer, and on
the leading of God in order to have a message to present to his con-
gregation, he must soaperate with God in improving any talent given
hims-in this case, the universal talent of speech. The purpose of
this dissertation, therefore, is (1) To consider the statements made
by the apparently successful preachers who were selected to conduct
the first ten series of lectures in this H..M. S. Richards Lectureship,
and (2) Th focus upon some of the basic elements of persuasion as sug-

gested.by them and.emphasized in both homiletic and.rhetorical theories.

Sources of Materials

Some materials for this study were available in the H. M. S.
Richards Lectureship file retained by the Columbia Union Conference
Office. Hewever, while some materials were discovered there, others
were not.

During this study of the lectureship, this researcher availed
himself of the Opportunity to subdivide the available materials which
were discovered in one manila folder, into separate lectureship fold-
ers.2 These now contain all of the materials collected relative to
each lectureship series. When materials presently being utilized for
the completion of this study have been returned to these files, they
will then be nearly complete. Regretfully, some materials, such as

the manuscripts or tapes of the Bietz 1958 series, were not available

nor could these be found.

~

2Morten Juberg, Letter, Columbia Union Conference Public
Relations Department. See Appendix A, p. 299.

viii

HOpefully, the H. M. S. Richards Lectureship files of the
future will greatly exceed in magnitude, completeness, and usefulness
those in the past. Since the sources of materials varied so markedly
from year to year, it was thought best to treat them individually and

chronologically.

1957
Dr. H. M. S. Richards, who conducted this first lectureship

series, prepared a book entitled Feed w Shegp,3 a volume which in-

 

cluded all of the lectures which he presented during the lectureship.
Since no manuscripts of this series were discovered in the lectureship

files, the above-mentioned book was utilized for the purposes of this
study.

1958
Dr. A. L. Bietz, the lecturer for this year, left no manuscripts
or other printed materials to be retained by the lectureship file. A
letter was, therefore, sent to the lecturer requesting his assistance.
His replyh indicated that such materials would not be available.
Learning that master tape recordings of the lectures were
usually made by the Columbia Union Conference and delivered to the
lecturer, I inquired if any capies of these master tapes were produced.
It was discovered that the master tapes that year were of extremely
poor quality and were not, therefore, copied by anyone. The present

location of these tapes is unknown.

g

3Richards, Op. cit.

“Appendix B, p. 300.

The researcher placed in the Columbia Union Visitor an announce-

 

ment5 which requested assistance to secure tapes or any materials which
anyone within this seven-state area might be able to furnish. To date,
no replies have been received.

It was discovered, from the questionnaires sent to former stu-
dents of Columbia Union College and Columbia Union Conference pastors
now taking graduate work at Andrews university, that one respondent
had indeed attended the Bietz series and was now living in this area.
Personal contact produced a nearly complete set6 of outlines which had
been distributed at this lectureship. These reveal the general format
of each lecture in the series. Space was provided on these outlines
for notes. It is regrettable that no other materials are available

from this series.

1959

Dr. A. P. Shirkey left no manuscripts in the lectureship files.
Inquiry revealed that it was his intention to produce a book from.his
eight-lecture series. However, it had not become a reality when this
study was undertaken. Don.A. Roth, secretary since the beginning of
the lectureship until his departure for Singapore, was successful in
securing capies of these eight manuscripts, which were utilized in
this study. Upon completion of the study they will be returned to the

lectureship files in the Columbia Union Conference office.

L

5Appendix c, p. 302.

6Appendix D. pp- 303-309.

1960

Dr. E. E. Happenstall, who conducted this series, did not de-
posit any manuscripts or other materials whatever in the lectureship
files. A personal telephone call to the lecturer revealed that he had
not preserved any of these materials and.would not be able to supply
them. At this point a fellow student at MQS.U;, Reger W. Coon, who
had served on the staff of the Adventist College of West Africa,
IlishanpRemo, Nigeria, indicated that he had left with the college
there a cepy of the master tapes of the Heppenstall series. A letter
to the principal7 arranged for the tapes to be brought to Michigan8
where they were copied and the originals returned to Africa. These
tapes were, therefore, used to make all evaluations regarding this

lectureship series.

1961
Elder J. W. Osborn placed in the lectureship file the manuscripts
of the eight-lecture series which he conducted. These constituted the

available information with respect to this series.

1962
Dr. R. A. Anderson, while he left no manuscripts of his series,

did produce a book entitled Preachers of Righteousness,9 which comprises

‘

7Appendix E, pp. 310.311.
aAppendix r, p. 312.

9Roy Allan Anderson, Preachers of Righteousness (Nhshville:
Southern Publishing Association, 1963).

 

xi

the lectures delivered by him at the lectureship. Information and facts

with respect to this series were secured from the book.

1963
Dr. W. H. Beaven deposited within the lectureship files the
carbon cOpies of tape scripts resulting from his six-lecture series.

These constituted the basis for an evaluation of his lectures.

196%

Dr. N. F. Pease did not place his manuscripts in the files of
the lectureship, but he used them to prepare a printed syllabus. This
document is being used by Seminary students of a class in ”WOrship,"
taught at the Seminary of.Andrews university, Berrien Springs, Michigan.
A coyy of this syllabus was secured and used.as the basis of informa-
tion in the study of this lectureship. Upon completion of this study,

this Syllabus will be placed in the lectureship file.

1965

Though Dr. W. A. Alexander did not leave any manuscripts with
the lectureship files for his 1965 series, he did have the master tapes
of his lectureship series, which he readily agreed might be copied.
With permission, the master tapes were also used to produce a tape
script which thus became the source of information with respect to
this lectureship series. 4A carbon capy of this tape script will be
placed in the lectureship files for permanent reference, upon the

completion of this study.

xii

1966

Dr. H. M. S. Richards, who conducted this series (his second
lectureship series), made no arrangements for manuscripts to be placed
in the lectureship files. An announcement was made before and at each
lecture that individual tape recordings were forbidden.10 Master tapes
were produced by the Columbia Union Conference Public Relations Depart-
ment for the lecturer. Because of the nature of this doctoral study,
this researcher received permission to make cOpies of these master
tapes which are the source of information for a study of this parti-
cular series.

The sources of materials for the study of this lectureship
have been many and varied. They are composed of four tape scripts,
two published books, two lectureships recorded on.magnetic tape, one
syllabus, and a set of outlines distributed to preachers in attendance
at that particular lectureship.

This dissertation is restricted to a study of certain elements
of persuasion.within.homiletic-rhetorical teachings, especially applic—
able for the preacher. There was no attempt to correlate theory and

practice.

Previously Related Studies
Since no previously related masters' or doctoral studies have
been made based upon the H. M S. Richards Lectureship at Columbia

Uhion College, this is the first study of this lectureship.

¥

1OAppendix G, p. 31h.

xiii

 

In order to facilitate the analysis of available source materials,

Method

an outline was prepared. A consideration of Baxter's11 general format

led to the preparation of an outline which was based upon both the fields

of homiletics and of rhetoric.

sections which bear these headings: the preacher, the occasion and

congregation, the sermon, and the delivery.

The Analytical Outline12

I. The Preacher

A. Character
1. Sincerity
2. Courage
3. Godliness
B. Competence
l. Originality
2. Knowledge
3. Mentality - Memory
h. Imagination
5. Reality
C. Good Will
1. Enthusiasm. / self
2. Priendliness - attitude-—-audience
\‘miniatry
3. Personality
h. Health

11sateen Barrett Baxter, ”An Analysis of the Basic Elements
Of Persuasion in the Yale Lectures on Preaching” (unpublished Ph.D.
dissertation, University of Southern California, June, 19%).

12while the elements of this outline provided the basis for
the analysis, some of these elements do not appear in the final report
0! the analysis because of the findings derived from.the lectures.

xiv

This outline was divided into four major

II. The Occasion and Congregation

A. Occasion
B. Congregation

1. Analysis of (size, age, sex, beliefs, etc.)
2. Approaches to:

a. Rapport

b. Reason-emotion

c. Direction-indirection
d . Life situations

e. Pesitive-negative

f. Motives
g. Repetition
h. Humor

III. The Sermon

A. Types

B. Invention

1. Subjects
2. Logical argument
3. Pathos

C. Arrangement

1. Preparation and Organization
2. Introduction

3. Body

h. Conclusion

D. Style

1. Clarity

2. Concreteness

3. Interestingness
h. Sensationalism

5. Elegance
6. Originality
7. Unity

IV. Delivery

A. Importance of Delivery
B. Types and.Mbthods

C. Eye contact

D. Appearance

E. Voice

F. Energy

G. Imitation

Definition of Terms

Persuasion. The term ”persuasion" was used to mean ”discourse,
written or oral, that is designed to win belief or stimulate action by
employing all the factors that determine human behavior."13 It was
used to describe the work of the preacher who is able to move his
hearers in the direction in.which he wants them to go, and is therefore
described as an effective preacher.

Basic elements. To narrow the field of ”all the factors," of
persuasion and identify those considered to be basic is a difficult
problem. It could well be argued that everything about a preacher's
person, his past eXperiences, his present life, would influence his
ability to persuade those who hear him. The reader would have been
left in a maze of detail, and the study itself would have been endless,
without strict limitations as to the number of basic elements con-
sidered. Since Baxter,1h more than twenty years ago, identified what
in his Judgment were "basic" elements of persuasion, it was thought
best to focus this study closely about his findings. These elements
are identified in outline form on preceding pages where the method of
this project is explained.

Preaching. This term is a form of homiletic discourse which,
in this dissertation, is limited to the elements of persuasion found

to be of practical value and of a legitimate nature in ”preaching."

—_¥

l3Wayne c. Minnick, The Art of persuasion (Cambridge: The
Riverside Press, 1957), Do 33.

1hBaxter, op. cit.

xvi

Character. Those elements in the life of the preacher--moral,
financial, ethical, social, and Spiritual--which determine the congre-
gation's estimate of him have been designated by the word character.

Sincerity. The word "sincerity” in this frame of reference is
the speaker's belief in what he says, his apparent confidence in the
truth which he believes and speaks.

Courage. This word designates the quality that equips the
preacher to declare to his audience that which it appears to need but
might not wish to hear.

Godliness. This word denotes the quality that reflects personal
traits in the preacher's life analogous to those of the God of which he
preaches--a God-likeness.

Competence. The term as used here emerges from the preacher's
education, training, and background.which enable him to deal adequately
with all aspects of his pastoral responsibility.

Originality. This term.involves the preacher's presentation,
in his own individual way, of his own conception of the truth of God.

Knowledge. Formal education through schooling and acquired
information through reading and general life experience result in a
condition referred to as knowledge.

Mentality. This term encompasses the degree of intelligence
inherited by the preacher. Though quite independent of his knowledge
and training, it is closely related to both. Contrary to past belief,
modern psychology maintains that one may increase his intelligence
quotient to the degree in which he furthers his education.

Imagination. The term.“imagination” was interpreted to mean

the ability to recreate some original scene or exPerience within a new

xvii

setting or to rearrange parts of the original material so that it is
seen from a new angle.

Reality. This is considered the quality of a sermon that
adapts a world and matters spiritual to conditions in the hearer's
life and the timewspace element of this present world.

Good Will. This term.eXpresses an attitude of favor projected
by the preacher toward those to whom he speaks or relates in any manner.

Enthusiasm. The dynamic quality in preaching is eXpressed by
this term and is generally considered to be the result of an abundance
of physical and mental energy.

Friendliness. This term.indicates an attitude of warmth and

 

empathy toward persons or audiences.

Likeableness. The influence that the preacher exerts upon

 

others, which causes them to be favorably disposed toward hhm is ex-
pressed in the tenm likeableness.

.EEEEEE’ The word health applied to preachers denotes general
well-being of body and stability of mind--an abundance of physical
energy and strength to meet the never-ending demands of his profession.

,Analysis of the audience. The understanding or insight into
the lives of the individuals in the preacher's congregation is referred
to as audience analysis.

Approaches to the audience. After the preacher has carefully

 

analyzed his congregation and selected the purpose of his sermon, he
must choose his approach, that is, the technique best suited to achieve
his Objective.

Rapport. When the audience is en rapport with the speaker, it

 

is favorably disposed toward him.and his subJect.
xviii

Benson-emotion is a term referring to the dichotomy of mind
and emotion, that is the appeal to the intellect and/or the appeal to
the emotions.

Direction-indirection means a straight approach or an oblique
approach to the subject the preacher is presenting. The pronouns I,
we, you, will be selected in making a direct appeal to his hearers, or
he may use illustrations, examples, and other techniques of indirection.

Life Situations. The term."life-situation” is one used to
describe preaching built around life problems rather than doctrinal
subjects, which would be at the apposite end of the continuum.

Poaitive-negative. If the preacher chooses to approach the
subject from.the positive side, he will emphasize the right or good.
If he elects the negative side, he will still emphasize the good by
contrast with evil, focusing on the results of wrong acts.

Motives. The preacher's appeal to the basic urges and drives
of humanity through cognizance of his own basic needs was discussed
under the term, "motives. ”

Repetition. The techniques of restatement, reiteration, for
the emphasizing of truth were discussed under this heading of
”repetition.”

Typg_. The basic "types” of sermons referred to were: tOpical
textual, and expository.

Invention. The term."invention" refers to that canon of
rhetoric which deals with the utilization of the total resources of
the mind of the preacher in connection with sermon preparation.

Subgect . The preacher may use many possible subjects, the

Principal ones being doctrinal, historical, experiential, or moral.
xix

Lagical argument. The term logical argument is synonymous with

 

the "logos” of ancient rhetoricians or with the process of reasoning.

£33223. Many times the preacher will appeal to the emotions
(pathos) of his hearers in order to persuade them to move from a lower
to higher way of life.

Arrangement. This second canon of rhetoric involves the effec-

 

tive organization of sermon materials in preparation for discourse.

Introduction. Materials utilized first in discourse in order

 

to capture attention and hold interest is designated by the word
introduction.

Eggy. The term body refers to that part of the discourse which
includes the materials of develOpment and is usually constructed on
some simple plan.

Conclusion. Materials utilized last in discourse, which ought

 

as a rule to be specific, keeping itself in relation to the subject
which has been treated.

§tylg. The term style indicates the basic concern of the
preacher with respect to word choices and word order. It also deals
with certain concepts of style rather than actual entities.

Clarity. The term clarity refers to that quality which makes
the speaker's meaning immediately apparent to his auditors.

Concreteness. The word concreteness is the quality of being

 

v1Vid and specific, rather than vague and indefinite.
Interestingness. This word refers to the quality of the sermon

Vhich arrests and holds the attention of an audience on an involuntary

basis.

Sensationalism. "Sensationalism" is the term used to refer

 

to extreme and spectacular efforts to gain attention.
Delivery. This term includes all matters pertaining to the
voice, appearance, and physical enforcement of the oral presentation.
Imitation. The term "imitation” is used to refer to the

capying of the style of other speakers.

Limitations

Every effort has been made to secure a complete set of the
lectures and of all materials which were utilized by the lecturers
during the first ten years of the H. M. S. Richards Lectureship. Re-
grettahly, not all of these materials could be located. This study,
therefore, is limited to the available materials. Furthermore, the
author of this study does not prOpose to present his evaluation of
the lectures but rather to present evaluative responses which were

received from questionnaires and interviews.

Organization into Chapters

This dissertation consists of an Introduction, followed by
seven chapters; a history chapter including the backgrounds of the
lecturers, four chapters reporting the findings of the study, a chap-
ter of evaluations, and the final chapter of conclusions. The four
central chapters consider the four major elements of preaching: the
Preacher, the occasion and congregation, the sermon, and the delivery.

The four main chapters of this study are filled with an
unusual number of quotations for three reasons: (1) often the lee-

tures were presented in a style which could not easily be paraphrased

without the loss of much of the Speaker's force; (2) the numerous

quotations should assist the reader to draw his own conclusions rela-
tive to the matters discussed; (3) the inaccessibility of most of the
materials of the H. M. S. Richards lecturers makes generous quotation

in a work of this nature a distinct service to the reader.

xxii

CHAPTER I
THE LECTURESHIP: BACKGROUNDS AND PERSONNEL

One of the most outstanding contributions in the field of homi-
letics to ministerial training and deve10pment within the Seventh-day
Adventist Church was initiated at Takoma Park, Maryland, by action of
the Columbia Uhion Conference Committee on June 5, 1956. This action
read as follows:

VOTED to authorize the Chairman to appoint a com-

mittee to work out the details of the prOposed lecture-
ship for the Bible department of the College and report
back at a later date. The committee appointed.was:

M. E. Loewen, Chaimn; J. W. Osborn, D. A. Ochs, Leslie
Hardinge, C. H. Kellyi C. V. Anderson, T. E. Unruh, C. J.
Coon and T. G. Bunch.

Four’months and four days elapsed before this committee comp
pleted its work. After discussion, its report to the Columbia Union
Conference Committee was adapted, being entered into the minutes as
voted on OctOber 9, 1956. .An examination of this enabling act will
answer many questions regarding specific facts and details concerning
the lectureship.

A name was selected and affixed to the lectureship, and the

auspices were identified: ”That this Lectureship be known as the

¥ ’—

1Committee Minutes, Columbia Union Conference of Seventh-day
Adventists, Takoma Park, Hashington, D. C., Action 56-52, June 5, 1956,
p. 13 (in the files of the Union Conference). See Appendix H, p.315.

2

H. M. S. Richards Lectureship on Preaching, sponsored by the Washing-

ton Missionary College."2

‘Time and place factors were also considered: "That it be held
annually for one week, in the spring of the year, at Washington Mis-
sionary College at a date to be set by the Lectureship Committee.”3

The purpose for the lectureship was determined: "That the
Lectureship be established to help our theological students and church

pastors to become more efficient in their preaching ministry to the

Seventhpday Adventist church.”h

An organization known as the Richards Lectureship Committee
was established, to be appointed by the Columbia Uhion, and consisting
of the following:

The Chairman of the Department of Religion of washington
Missionary College, as Chairman,

The Union President, and

Three others to be appointed for a three-year term, ex-
cept that this year one shall be appointed for one year, one
for two years, and the third one for three years, thus making
the three on the committee a rotating committee. For this
year the one for the one-year term.shall be T. G. Bunch; the
one for two years, 3. B. Happenstall; and the one for three
years, J. W. Osborn.

It is recommended that this committee be a perpetual
nominating committee and shall bring in recommendations
for the filling of vacancies as well as for the appointing

2mm” Action 56.91:, October 9, 1956, p. h. See Appendix I,
P- 316. {Subsequent statements regarding sponsorship have been altered
‘8 follows: by 1962 the name Wishington.Missionary College had been
changed to Columbia Union College; and from 1963 on, a Joint sponsor-
'hdpaby the Columbia Union College and the Columbia Union Conference
or Seventh-day Adventists was identified.)

3Ib1d.

thid.

3

of new members, and that the time of the eXpiration of the
present one-year tenm be January l, 1958.5

A method to secure the annual speakers was arrived at: ”That
the Lectureship Committee submit its recomendations for annual Speakers
to the Union Comittee for approval."6

And finally, after decisions regarding financial arrangements,
the first lectureship speaker was to be: "VOTED to invite Elder H. M. S.
Richards to be the first speaker in this Lectureship on Preaching dur-
ing 1957."7

The first lectureship series, therefore, was presented by the
speaker of the world-wide radio broadcast known as The Voice of Pr0ph-
ecy. As an alumnus of Washington Missionary College, H. M. S. Richards
was the one in whose honor the lectureship was named.

We shall now address ourselves to the biographical information,
educational background, and professional exPerience of each speaker.

The titles of the topics which were presented at the lectureship are

also included.

 

1957
Harold hrshall Sylvester Richards was born in the sumer of
15934 in Davis City, Iowa. He was dedicated in infancy to the ministry.8
SIbid.
6Ibid.

7Ibid. , p. 5.

8Wilber Alexander, "A Rhetorical Analysis of the Speaking of
H. u. s. Richards in Connection with the 'Voice of Prephecy' Radio
Broadcast of the Seventh-day Adventist Church" (unpublished Ph.D. dis-
‘Grtation, Michigan State University, 1962), p. 2.

h

As a child he showed a marked interest in preaching that con-
tinued throughout his school life. His conversion and baptism occurred
at thirteen years of age. His high school education was received at
Campion Academy, Loveland, Colorado. During this time young Richards
learned to debate effectively, and conducted tent evangelistic meetings
in the summer vacation periods.

Richards' college years were spent at Washington Missionary Col-
lege in Takoma Park, Maryland, from which he was graduated with an A.B.
degree in theology in 1919. He was president of his senior class.9
He married Miss Mabel Eastman in 1920, while serving as a pastor in
Ottawa, Canada. After service also in Montreal, they were called for
evangelistic work in the Central California Conference. During this
time his radio ministry began.

On January h, l9h2, the General Conference of Seventh-day
Adventists invited Richards to lead out in a radio ministry to the
nation, which would be called "The Voice of Prephecy.” For twenty-
three years Richards has been the "voice" in this radio broadcast,
which has become international in influence and scope. He was awarded
the Doctor of Divinity degree by Andrews University on.August 18, 1960.

Dr. H..M. S. Richards has written numerous articles for re-
ligious periodicals, also booklets containing his radio sermons. At

least seven books have been authored by him: Have Faith in God, The

 

.Indispensable Man, Day After Tomorrow, Hard Huts Cracked, The Promises

m, What Jesus Said, and Feed W Sheep.

‘

 

9"The President," suggnian Annual, May, 1919, p. 11.

5
His early knowledge of rhetoric, as it applies to preaching,
was gained through his association with his father and grandfather,
both of whom were successful preachers. During his own formal training,

Richards studied in detail the first edition of Preparation and Delivery

 

of Sermons by Jehn A. Broadus, which is written from the traditional
rhetorical point of view in that it draws chiefly from the works of
Aristotle, Cicero, Quintilian, and Whatley. One other volume is men-
tioned by Dr. Richards as being influential on his theory of rhetoric.
In a speech course taken at Campion Academy during his academic years,

he was required to draw heavily from the book How to Speak in Public,
10

 

a new text in the speech field by Grenville Kleiser.
In the first lecture of the series under consideration, Rich-

ards said of his preparation:

. . . I have read everything in the Bible about preaching,
as far as I know, and I believe I have read everything on the
subJect available in the published books of the Spirit of
Prophecy . . .

I have read as many of the Yale Lectures aizl could get
hold of . . . and other books which I secured.

The rhetoric of Richards would therefore appear to be an eclectic

rhetoric.
The first series was held in the auditorium of the Washington

Sanitarium.Church, on the campus of Washington.Missionary College,

1oAlexander, op. cit., p. 122.

11The phrase ”Spirit of PrOphecy" is attached to the witness
of Ellen G. White, an author in the Seventh-day Adventist Church be-
lieved by the church to have been God's special messenger to the
church. Specifically, Mr. Richards is referring to compilations of
her statements on preaching which are found in the books Gospel Workers,
Mimonies to Ministers, and Evangelism.

 

12H. M. s. Richards, Feed 3V Sheep (Washington: Review and
Ebrald Publishing Association, 1958), p. 11.

 

6
May 12-16. The theme of the series was "Feed My Sheep." The tOpics
were as follows:

Sunday, May 12, 7:30 p.m.
WHAT IS PREACHING?

Monday, May 13, 10:30 a.m. -
THE PREACHER HIMS

Monday, May 13, 7:30 p.m.
ORDAINED TO REACH

Tuesday, May 1%, 10:30 a.m.
WE REACH CHRIST CRUCIFIED

Tuesday, May 1h, 7:30 p.m.
FEED MY SHEEP

Wednesday, May 15, 10:30 a.m.
THE PREACHER TALKS BACK!

Wednesday, May 15, 7:30 p.m.
READ T0 PREACH

Thursday, May 16, 10:30 a.m.
”50 GREAT A CLOUD 0F wmssss"

Thursday, May 16, 7:30 p.m.
THE TONGUE 0]? FIRE13
1958

The second lecturer was Dr. Arthur L. Bietz, whose educational
background included an A.B. in theology from Union College, Lincoln,
Nebraska. After his M.A. degree, he received his Ph.D. in religion
and psychology at the University of Southern California in 19h6. He
had served as a minister of the Seventh-day Adventist Church for more
than twenty-three years, the last fifteen of which were at the White

Memorial Church in Los Angeles, California. He was also Director of

13The a. u. s. Richards Lectureship Committee Program, 1957.
(These lectures were later published under the title, Feed & Sheep.)
For all publicity relative to this lectureship, see Appendix J,
131» 317- 322-

7
the Division of Religion and Professor at the College of Medical Evan-
gelists. Dr. Bietz has served since 1961 as pastor of the Glendale,
California, Seventh—day Adventist Church.
In addition to his weekly printed sermons and numerous articles
in church periodicals, Dr. Bietz is the author of several books: guide-

pgsts to Happiness, Conquering Personal Problems, In Quest of Life, The

 

”Know-How" of Christian Livifl, Truths for Eternigy.

 

 

The second series was also held in the auditorium of the Wash-
ington Sanitarium Church, on the campus of Washington Missionary Col-
lege, May 5-8. The theme of this series was "The Pastor--Friend of
God.” The eight lectures in the series were:

Monday, May 5, 2:00 p.m.
TOGETIERNESSnTHE PURPOSE OF A PASTORAL MINISTRY

Monday, May 5, 7:30 p.m.
FRIENDS OF com—m PASTOR AS THE
MEDIATOR OF RECONCILIATION

Tuesday, May 6, 10:30 a.m.
FRIENDS OF GOD'S CHILDREN--
m PASTOR'S MOTIVE OF SERVICE

Tuesday, May 6, 7:30 p.m.
FRIENDS OF 3m--THE PASTOR'S “MODS AND
TECHNIQUES IN HELPING BINNERS

Wednesday, May 7, 10:30 a.m.
FRIENDS OF mUTHuTHE PASTOR
AS PREACHER OF TRUTH

Wednesday, May 7, 7:30 p.m.
FRIENIB OF LEADERSHIP-4 PASTORAL
CONCEPT OF CHRISTIAN LEADERSHIP

Thursday, May 8, 10:30 a.m.
FRIENIB 0F WITNESSING AND SERVICE--
PASTORAL ORGANIZATION FOR SERVICE

Thursday, May 8, 7:30 p.m.

FRIENDS OF GROWTH AND MINGIL‘
1959

Albert Patterson Shirkey was born in Staunton, Virginia, on
January 8, 190h. He received his B.A. degree from Randolph-Macon
College, and.went on to get his B.D. from Union Theological Seminary,
Richmond, Virginia. He was awarded the Doctor of Divinity degree by
Trinity University, San Antonio, Texas, in 19h3, and by American
University in Washington, D. C. in l95h.

Albert P. Shirkey was married to Leona Lauck, June 21, 1929,
and.was ordained to the Methodist Ministry in 1932. He has served
pastorates in Elmont and Richmond, Virginia; San Antonio and Houston,
Texas; and since 1950 has been pastor of the Mount Vernon Place Meth-
odist Church, Washington, D. C. As minister of this church, Dr. Shir-
key leads one of the largest Methodist congregations in the East with
a membership of h,500. He is a member of a large number of boards and
organizations, including the National Committee for the Prevention of
Alcoholism. He presented ”The Paace Lectures" in 1955, and the Frietas
lectures to young ministers, and has lectured on homiletics and even-
gelism.at Asbury, Kentucky, and in several other seminaries.ls

In addition to his heavy church and lecture programs, he has
found time to author numerous articles in The Christian Advocate,

Upper Room Pulpit, Christian Century, and other religious publications.

 

ligpig., 1958. For all publicity relative to this lectureship,
see Appendix J, pp. 322-32h.

15A. P. Shirkey BiOgraphical Information, 1957 (mimeographed).

9
The third series of lectures was held in the auditorium of the
Review and Herald Publishing Association, Takoma Park, Maryland,
May h-7. The theme of the series was ”This Glorious Ministry."

Monday, May h, 2:30 p.m.
THE MINISTER AND HIS LORD

Monday, May h, 7:30 p.m.
THE MINISTER AND HIS SOUL

Tuesday, May 5, 10:30 a.m.
THE MINISTER AND HIS BIBLE

Tuesday, May 5, 7:30 p.m.
THE MINISTER AND HIS PULPIT

Wednesday, May 6, 10:30 a.m.
THE MINISTER AND HIS PEOPLE

Wednesday, May 6, 7:30 p.ms
THE.MINISTER AND HIS YOUTH

Thursday, May 7, 10:30 a.m.
THE MINISTER AND HIS CHURCH

Thursday, May 7, 7:30 p.m.
THE MINISTER AND HIS WORLD16
1960

Edward Heppenstall was born at Rotherdam,‘Yorkshire, England,
in 1901 and came to the United States in 1931. He attended Stan-
borough Park College, Watford, England, and Emmanuel Missionary College,
Berrien Springs, Michigan, where he received his Bachelor of Arts de-
gree. His Master's degree was from the University of Michigan and
his Ph.D. from the University of Southern California.

Dr. Heppenstall's experience has been extensive in pastoral

work, evangelism, youth work, and teaching. From 1935 to 19h0 he

 

15Iectureship Program, 1959. For all publicity relative to
this lectureship, see Appendix J, pp. 32h.327.

10
served as M. V. (Youth) Secretary of the Michigan Conference of Seventh-
day Adventists. His pastoral work included churches at Bay City,
Michigan, and the La Sierra College Church in California. From 19h0
to 1955 he was Chairman of the Division of Religion at La Sierra Col-
lege, Arlington, California. Since 1955 he has been on the staff of
the Seventh-day Adventist Theological Seminary, his present title
being Professor of Christian PhilosOphy.

The lectures were presented in the Chapel of Washington Sani-
tarium and Hospital, Takoma Park, Maryland. The theme of this series
was "Ministers of the Living Word," and the tOpics were presented as
follows:

Monday, May 2, 2:30 p.m.
THE PRIMACY OF THE WORD

Monday, May 2, 7:30 p.m.
ABLE MINISTERS OF THE SPIRIT

Tuesday, May 3, 10:30 a.m.
TREASURES NEW AND OLD

Tuesday, May 3, 7:30 p.m.
SKILLED SWORDSMEN OF GOD

Wednesday, May h, 10:30 a.m.
RIGHTLY DIVIDING THE WORD OF TRUTH

Wednesday, May A, 7:30 p.m.
THE MINISTRY THOROUGHLY FURNISHED

Thursday, May 5, 10:30 a.m.
THE GOSPEL COMMITTED TO OUR TRUST

Thursday, May 5, 7:30 p.m. 1
DANCERS or THE MINISTRY 7

171bid., 1960. For all publicity relative to this lectureship,
see Appendix J, pp. 327-329.

11

1961

John W. Osborn was born in Washington, D. C. He attended
Hashington Missionary College, receiving his B.A. degree in 1931,
thus making him the second lectureship speaker to claim this college
as his alma mater.

He has had thirty years of experience as a pastor, evangelist,
administrator, and teacher in Illinois, Florida, Washington, California,
flew Jersey, and Maryland. He has served as pastor of two of the larg-
est churches in the denomination at Glendale, California, and at $1150
Church, Takoma Park, Maryland. Credited by some with introducing an

18

Adventist Lectureship, Osborn was able to see it materialize while
he was serving as president of the new Jersey Conference and a member
of the Executive Committee of the Columbia Union Conference.

The lectures were presented in the Chapel of Washington Sani-
tarium in Takoma Park, washington, D. 0.19 The general theme of the
lectures was: ”Shepherd of the Sheep.” The lectures were arranged
as follows:

Mbnday, May 8, 2:30 p.m.

MAGNIFY YOUR OFFICE
"He gave gifts . . . Some, pastors"
Monday, May 8, 7:30 p.m.

0N TWENTY-FOUR HOUR CALL
”Take Heed unto all the Flock”

 

18Dr. Winton H. Beaven, President of Columbia Union College,
implicitly states (interview 2/8/66) that the real genius and advocate
of an Adventist Lectureship was vested in Dr. Charles E. Weniger,
John W. Osborn's speech teacher.

l930th Sanitarium and College are astride the Maryland-District
of Columbia line. In 1961 the United States post office serving both
of these institutions was changed from.Maryland to District of Columbia,
with the resulting change of mailing address.

12
Tuesday, May 9, 10:30 a.m.
MEAT IN DUE SEASON
"Feed the Church of God"
Tuesday, May 9, 7:30 p.m.
CRAFTSMEN WITH SHARP TOOLS
"A workman that needed not to be ashamed”
Wednesday, May 10, 10:30 a.m.
NETS IN FULLpREEMIR
”Do the work of an evangelist"
Wednesday, May 10, 7:30 p.m.
YOUR HOURS IN ORDER
"Set in order the things that are wanting”
Thursday, May 11, 10:30 a.mm
LAMPS ONTO YOUR FEET
"Oh man of God, flee these things"
Thursday, May 11, 8:00 p.ms
IN ALL GOOD CONSCIENCEQO
”Take heed unto thyself"
1962

Roy Allan Anderson was born March 15, 1895, at Melbourne,
Australia. He received his education at Australasian Missionary
College in New South Wales, Australia; and he also did graduate work
at the University of Southern California. He received his D.D. degree
from Andrews university in 1963.

Dr. Anderson first served the denomination as a minister in
Australia from 1918 to 1920. From 1920 to 1926 he did ministerial
work in New Zealand and in 1926 returned to Australia to continue his
ministry there until 1930. From 1930 to 1936 he was a minister and

well-known evangelist in London, England.

 

20Lectureship Program, 1961. For all publicity relative to
this lectureship, see Appendix J, PP. 329-330-

13

Dr. Anderson came to the United States in 1936 and served as
an evangelist for the Pacific Union Conference of Seventh-day Advent-
ists until 1938. La Sierra College called him to leadership of the
Bible Department from 1938 to l9h1. He later accepted the position
of associate secretary of the Ministerial Association of the Adventists'
world organization and served in this capacity until 1950, when he was
appointed secretary of that department. He has traveled extensively
throughout the world, advising on the practice of the ministry in many
lands. During this time he also has participated in many extension
schools of Andrews University.

The writings of Dr. Anderson are extensive, including: The
Shepherd Evangelist, a recognized text in the field of pastoral evan-

gelism, in 1950; Unfolding the Revelation in 1963; Preachers of Right-

 

 

eousness which comprises the lectures of this series in book form was

also issued in 1963. He was editor of The Ministry magazine for many

 

years, and he has edited the books, Typical Evangelistic Sermons,

Aflame for God, and Thine be the Glory, and has directed the compila-

 

 

tion of Gospel Melodies and Advent Anthems.

 

 

This series was held in the Chapel, Morrison Hall, on the
campus of Columbia Union College, Takama Park, Washington, D. C.
(formerly Washington Missionary College, Takoma Park, Maryland). The
Stated theme of these lectures was "Expository Preaching in the Advent-
ist Church.” The purpose was the development of ”Preachers of Right-
eousness."

Monday, May 1h, 2:30 p.m.
REDIGGING THE WELLS 0F BIBLICAL PREACHING

Monday, May 1h, 7:30 p.m.
EXPOSITORS DEVELOPED BY DESERT DISCIPLINE

1h

Tuesday, May 15, 10:30 a.m.
MECHANICS AND DYNAMICS OF EXPOSITION

Tuesday, May 15, 7:30 p.m.
DEVELOPING AND GIVING THE SERMON

Wednesday, May 16, 10:30 a.m.
GOD'S RIGHTEOUSNESS, OUR MESSAGE

Wednesday, May 16, 7:30 p.m.
EXPOSITION AND EVANGELISM

Thursday, May 17, 10:30 a.m.
OUR SUPREME TASK, UPLIFTING CHRIST

Thursday, May 17, 5:00 p.m,

PREPARING A PEOPLE TO MEET GOD21
1963

Winton Henry Beaven was born in Binghamton, New York, and
attended public schools in central New York state. After attending
Hamilton College, Clinton, New York, for two years, he went to Atlantic
Uhion College, South Lancaster, Massachusetts, where he received his
A.B. degree in 1937. He received his MQA. degree in history from.Clark
University, WOrcester, Massachusetts in 1938. His Ph.D. degree, with
armajor in speech and minors in history and psychology, was obtained
from the University of Michigan in 1950.

Dr. Beaven began his work for the denomination in 1938, when he
was dean of men and instructor in history at Madison College, Madison,
Tennessee. In l9h0 he went back to his alma mater, Atlantic Union
College, where he served as dean of men and instructor in Speech and
English from 19h0 to 19h3. He served next at Lincoln, Nebraska, where

he was Chairman of the Department of Speech and Assistant to the

‘.¥

21Ibid., 1962. For all publicity relative to this lectureship,
See Appendix J, PP- 330r331-

15
President of Union College. From 1950 to 1953 he was Assistant Profes-
sor of Speech at the University of Michigan, Ann Arbor, Michigan.

Dr. Beaven was ordained to the gospel ministry in 1953, and for
the next four years he was Associate Secretary of the Temperance De-
partment of the General Conference. During this time he also served
as Director of American and EurOpean Institutes of Scientific Studies
for the Prevention of Alcoholism. From.l956 to 1959 he was Professor
of Communications at the Seventh-day Adventist Theological Seminary,
and from 1957 to 1959 he also served as Dean of the Graduate School of
Potomac university.22

This series was presented at the Quadrennial Ministerial
Council, and as an integral part of the Eleventh quadrennial Session
of the Columbia Union Conference, held at Borton Hall, Hotel Dennis,
Atlantic City, New Jersey. The general theme included the meeting of
the needs of the congregation, and was called "The Gospel Unveiled."

There were but six topics presented this year, as follows:

Tuesday, March 12, 2:15 p.ms
GOD'S GOOD PLEASURE

Tuesday, March 12, 7:30 p.m.
BRIDGING THE BARRIER

Wednesday, March 13, 9:15 a.m.
TO MEN OR ANGELS?

Wednesday, March 13, 3:15 p.m.
GOD'S HELEERS

Thursday, March 1h, 9:15 a.m.
FRIGHTENED MEN

221b1d. , 1963.

16
Thursday, March 114, 3:15 p.m.
SUCH AN ARMY . . .23
196h
Norval F. Pease was born in Newborg, Oregon, in 1910 and at-
tended elementary and high schools in Oregon. He then attended.Walla
Walla College, College Place, Washington, and was graduated with an
A.B. degree in 1931. He has an.M.A. degree in religion from the
Seventh-day Adventist Theological Seminary, and in 1950 he received
a D.D. degree from the same institution. In 196k he received his
Ph.D. in Speech from Michigan State University.
His work for the Adventist denomination began in 1931, when
he joined the staff of the Columbia Academy in the Oregon Conference.
After a year of teaching he became a pastor in the Washington Confer-
ence, where he remained for four years. He then moved to the Auburn
Academy campus for six years, where he served as pastor and teacher at
the Academy. In 19h3 he moved East to serve as pastor of the Boston
Temple Church in Massachusetts. In 19h5 he was asked to become head
of the Bible Department and pastor of the college church of the Loma
Idada campus of the College of Medical Evangelists. Eight years later
he became pastor of the La Sierra College Church for one year before
assuming the presidency of La Sierra College in 195h. In 1960 he
Joined the staff of Andrews university as Chairman of the Department
Of Applied Theology. After seven years he returned to La Sierra where

he presently serves as head of the Department of Religion.

k

23orricial Program, Eleventh Quadrennial Session, Columbia
Union Conference of Seventh-day Adventists, Atlantic City, New Jersey,
Pp. 9-11. For all publicity relative to this lectureship, see
Appfindix J: PP- 331-33“-

17

In addition to religious articles, Dr. Pease is a contributor
to the Seventh—day Adventist Bible Commentary. In 1962 he published
the book By Faith Alone. In 1966 he received the Ph.D. degree in
Speech from Michigan State University.

The lectures were held in the Chapel, Morrison Hall, Columbia
Union College, Takoma Park, Washington, D. C. The theme of the series
was VAn.Adventist Approach to Christian Worship." The daily program
proceeded as follows:

Mbnday, April 20, 2:30 p.m.
THE BIBLE AND WORSHIP

Monday, April 20, 7:30 p.mt
APOSTASY AND REFORMATION

Tuesday, April 21, 10:30 a.m.
THE "LITURGICAL RENEWAL" AND.ADVENTISM

Tuesday, April 21, 7:30 p.m.
THE FORM OF THE ADVENTIST WORSHIP’SERVICE

Wednesday, April 22, 10:30 a.mn
THE CONTENT OF THE ADVENTIST WORSHIP SERVICE

Wednesday, April 22, 7:30 p.m.
PREACHINGtAND‘WORSHIch
1965

Wilber Alexander was born in Boulder, Colorado, in 1921 and
attended elementary and secondary schools in Colorado and Missouri.
After attending a Junior college in Colorado, he went to La Sierra
Cellege, Arlington, California, and obtained a Bachelor of Arts degree
in theology and Biblical languages in 1950. He received a Master of

Arts degree in preaching and Speech from.the Seventh-day Adventist

k

2hLectureship Program, 196A. For all publicity relative to
this lectureship, see Appendix J, PP- 33h-336-

18

Theological Seminary in 1957 and a Ph.D. degree in Speech from Michigan
State University in 1962.

Dr. Alexander began his work for the denomination in 1950 in
the Southern California Conference, where he was a pastor-evangelist
for four years. In 195k he accepted an invitation to serve on the
staff of La Sierra College. In 1961 he returned to pastoral work and
served for two years as pastor of the White Memorial Church in Los
Angeles, California. In 1963 he was made Chairman of the Department
of Religion, Andrews University, Berrien Springs, Michigan. In 1967
he assumed the Chairmanship of the Applied Theology Department of the
Seminary.

The lectures were held in the Morrison Hall Chapel on the
campus of Columbia Union College, Takoma Park, Washington, D. C. The
general theme was "Communication, Pulpit (---) Pew." The daily sub-
jects were:

Monday, February 8, 2:30 p.m.
THE OTHER "FOOLISHNESS" OF PREACHING

Monday, February 8, 7:30 p.m.
”EARS" IN THE PEWS

Tuesday, February 9, 10:30 a.m.
"NOISE" IN THE CHANCEL

Thesday, February 9, 7:30 p.m.
"SOUND" AND FURY

Wednesday, February 10, 10:30 a.m.
A "WORD" FITLY SPOKEN

Wednesday, February 10, 7:30 p.m. 2
mum AND ”CONSEQUENCES" 5

251bid., 1965. For all publicity relative to this lectureship,
See Appendix J, PPo 336-337-

19

1966

The author of this dissertation was privileged to attend the
1966, tenth anniversary series of lectures as an observer. This
afforded him.the Opportunity to make first-hand observations; super-
vise the filling out of Lectureship Questionnaires by ministers and
ministerial students in attendance; and interview members of the Lec-
tureship Committee, Conference Presidents, and other leaders qualified
to render evaluative Judgments regarding the efficacy of this
lectureship.

The guest lecturer for the tenth anniversary series of the
H. M. S. Richards Lectureship on Preaching was the man in whose honor
the lectureship was named. He had also been the first lecturer a
decade earlier. On the day preceding the beginning of this lecture-
ship series, he attended a student-faculty Open house and was a parti-
cipant in connection with the dedication of the new Chapel in Richards
Hall and the Museum of Biblical Antiquities.

The first lecture of this series was delivered in this newly
dedicated but overcrowded Chapel in Richards Hall. There were more
than 200 ministers and ministerial students in attendance. Subsequent
lectures in the series were therefore delivered in the more commodious
Morrison Hall Chapel on the campus of Columbia Union College, Takoma
Park, Washington, D. C. The topics were presented in the following
order:

Mbnday, February 7, 2:30 p.m.
CALLED TO PREACH

Menday, February 7, 7:h5 p.m.
BIBLICAL PREACHING

20

Tuesday, February 8, 10:30 a.m.
PREACHING, EAST AND PRESENT

Tuesday, February 8, 7zh5 p.m.
POWER FOR PREACHING

Wednesday, February 9, 10:30 a.m.
TEE PREACHER HIMSELF

Wednesday, February 9, 7:h5 p.m.
AFTER so YEAR326
Summary

The writer has reviewed in Chapter I the historical facts re-
garding the develOpment of the first Seventh-day Adventist Lectureship
on Preaching. He has also provided a brief biographical sketch of each
of the nine men who presented the first ten series of lectures.

This decade study shows a wide spectrum of topics presented by
nine different lecturers with diversified educational and eXperiential
backgrounds. The sc0pe revealed would seem to confirm statements by
Don A. Roth that, "Lectureship Speakers are free to select their own
topics." He further stated: "No instructions, suggestions or pressures
of any kind are imposed upon lecturers who are invited to present a
series."27 It would, therefore, appear that each lecturer presented
tapics which, in his judgment, would prove most helpful to his listen-
ers. In the 1966 series, Richards offered to furnish additional mate-

rials regarding, The Real Filing System,28 and also a list of useful

 

g

26Ibid., 1966. For all publicity relative to this lectureship,
see Appendix J, pp. 338-351-

27Don A. Both, Secretary of the H. M. s. Richards Lectureship
Committee, Interview, Columbia Union Conference Office, Takoma Park,
Washington, D. 0., June 16, 1965.

28$ee Appendix H, pp. 3h2-35h.

21
books.29 These were mailed to all who attended the lectureship during
this series.

It should be noted that there is a gradual reduction in the
number of lectures per series. In 1957 at the first series Richards
presented nine, while Bietz in 1958 presented eight lectures, as did
Shirkey in 1959, Heppenstall in 1960, Osborn in 1961, and Anderson in
1962. In 1963 Beaven presented only six lectures, with Pease in 196h,
Alexander in 1965, and Richards at his second series in 1966, all
holding to this number.

Another aspect of this lectureship which is revealed by a study
of the programs is the presence of a number of "extras" or "peripheral
elements" not usually found in connection with a lectureship on preach-
ing. These included: question-and-answer sessions, panel discussions,
Special workshop on sermon preparation, "brainstorming to success,"
and a banquet. A later chapter will attempt to deal with these

innovations.

29See Appendix L, pp. 355-362.

I.

‘V

II. THE PREACHER

Several areas of significance upon which the lectureship touches
will be discussed now and in following chapters.

The man standing in the pulpit, the preacher himself, merits
first consideration in this study. Of importance, too, are the preach-
er's auditors and their reSponse to him--sub3ects which will be dealt
with under the heading of the "Occasion and Congregation.” Another
asPect, ”His Product; The Sermon," will also be considered, as well as
certain aspects of his sermon under the title of "Delivery." The chap-
ters following will, therefore, deal with these significant items in
the aforementioned order. Our attention is now directed to The
Preacher.

The lecturers have stated that the very nature of the "call,"
the "ordination,” and the Scriptural "message" which the preacher
bears should increase his source credibility and persuasiveness.

As Richards said: ”What is the call to the ministry? . . . It
is composed of three parts, as I understand it. First is the convic-
tion in the heart of the man himself; second, fruitage; third, recogni-

n1

tion by the church. The implication of the word "fruitage" might be:

”demonstrated persuasiveness."

k

LRichards, op. cit., p. 91.

22

23
In Lecture III, Richards stated: "Our contention in this lec-
ture is that ordination in the Christian church is ordination to
preach."2 Further: "Ordination is appointment. In both . . . passages

the apostle declares that he was appointed, or ordained, to preach, and

the preaching was to be a proclamation of the gOSpel."3

Richards suggested additional benefits which accrue to the
minister from ordination:

My young friends, when you are ordained to preach,
you are brought into a wonderful fellowship. In the
sight of all the peOple, the ordination prayer is offered,
a prayer of dedication, a prayer in which the church sets
you aside for a lifetime of gOSpel service, and God puts a
mark on you. I believe the Catholic church is right when
it Speaks of the indelible mark put upon the priest at
ordination. God puts a mark upon you. He calls you.
During the ordination a charge is given you to preach
the Word of God, to be a watchman on the walls of Zion,
a soldier of Christ, a shepherd of the flock.h. . . Then
you are welcomed into the Christian ministry.

It would thus appear that ordination is a factor which may substantiate
the recognition, status, and credibility of the preacher.

Heppenstall, in his series, emphasized the minister's reSpon-
sibility when he stated: "He gives hhmself to the Word of God and
prayer."5 When a question of authority arises, the minister, according
to Heppenstall, is duty bound to appeal to divine guidance: "He will

seek God's approval and not men's.”6

 

2Ibid., p. 111.

3Ibid.
hIhid., p. 1%.

5Edward E. Heppenstall, "Ministers of the Living Word" (series
of eight lectures delivered for the H. M. S. Richards Lectureship,
Takoma Park, Maryland, May 2-5, 1960), Lecture I. (Taped.)

6Ibid.

2h
After quoting from Pilgrim's Progress, Osborn made these obser-

vations about the preacher.

Here was a dramatic picture of the pastoral guide of
God's peOple en route to His kingdom. The picture of a man
of God with his eyes lifted to heaven from whence cometh
the power of his ministry, the best of books in his hand,
the Holy Scriptures from which pages he points the way, the
law of truth is written upon his lips, for he was to be a
man of utter sincerity and integrity, the world behind his
back, with its interests, its Spirits and its desires. He
stands as if he pleaded with men in an attitude of love and
pity. Over his head hangs a crown which the Lord, the right-
eous Judge shall give him at that day, for his faithfulness
in the role of a shepherd of the sheep.7

Anderson recognized that the preacher of our day could easily
assume many functions within the church which would not prove as effec-
tive in leadership as his being known as a dedicated preacher of the
Word of God. He stated it this way:

Much is expected of us today. Pastors have to function
as administrators, financiers, counselors on domestic prob-
lems, Specialists in religious education, and of course,
experts in public relations. Though all these areas of
service are good, it is as preachers of the Word that we
build our churches. There never was greater need for real
preaching. The expository preacher who knows his God and
the message of truth for this hour has a wonderful Oppor-
tunity to make the Word of God effective in the lives of
the peOple. He can do that only as the Spérit of God enables
him to make the truth real to his hearers.

The fact that the preacher himself recognizes his call is or-
dained and believes his message to be divinely inspired, should empower

him to Speak with authority and conviction in Spiritual matters.

‘

7John w. Osborn, "Shepherd of the Sheep" (series of eight
lectures delivered for the H. M. S. Richards Lectureship, Takoma
Park, washington, D. 0., May 8-11, 1961), Lecture VIII, pp. 1-2.
(Tape script.)

8Roy Allan.Anderson, Preachers of Righteousness (Nashville:
Southern Publishing Association, 1963), p. 23.

25
Beaven agrees with Anderson that only the enabling of the Holy
Presence can make a preacher's message genuine.

Preaching is bearing witness to an event, an event which
involves a person and has content. Preaching is part of the
event and the event is made real again. As the preacher
preaches, he does it because there is a divine authority and
action behind him which he sees and recognizes and feels.
I'm a strong believer in one of the doctrines of the Catholic
church, and this is a doctrine of the Holy Presence. The
Catholic church teaches that at the alter the presence of
Christ is real. We as Christian preachers should adapt it
to our purposes and make the presence of Chrigt just as real
in the pulpit when we preach the Word of God.

In his lectureship series, Pease pointed out that the dedica-
tion of the preacher appears to have been shifted to the dedication of
an altar: "The preacher has been pushed to one side in favor of an
altar. The sermon has been shortened while the liturgy was being
lengthened.”lo His own conviction is that there is no substitute in
the church for the living preacher and preaching.

The thinking of Pease parallels that of C. R. Brown, from whose
book The Art of Preachigg he quoted since he utilized this quotation as
part of his proof, with emphasis upon the last sentence:

The fate of our Protestant Christianity is in my judg-
ment bound up in large measure with the rise and fall of
effective preaching. If you will read your church history,
reading between the lines as well as along them, you will
find it so. There have been countries where the ministers
of worship have been privileged to use the best to be found
on the surface of the earth in the stately architecture of
their church edifices; they have been able to deve10p and
maintain the most ornate and eXpressive forms of liturgy

9Winton H. Beaven, "The GOSpel Unveiled" (series of six lec-
tures delivered for the H. M. S. Richards Lectureship, Atlantic City,
New Jersey, March l2-lh, 1963), Lecture 1, p. 6. (Tape script.)

loNorval F. Pease, "An Adventist Approach to Christian Worship"
(series of six lectures delivered for the H. M. S. Richards Lecture-
ship, Takoma Park, Washington, D. 0., April 20-22, l96h), Lecture v1,
p. 85. (Syllabus.)

26

ever devised by the minds of men; they have been privileged
to use the highest eXpressions of art, having for their altar
pieces those paintings which are masterpieces; and for the
adorning of the niches in their temples, marble statues so
nobly wrought by the sculptor's hand that they all but Spoke;
they have been able to levy tribute upon the best there is in
music rendered by wonderful organs and heavenly choirs for
the iDSpiration of listening congregations. And yet, if
there was lacking in all this the living voice of a living
man Speaking in the name and under the power of a living God,
there came a stead , irresistable decline in the religious
life of the land.1

Although Alexander stresses the communicative aSpect in his
lectureship series, he makes it clear that there is no substitute for
the God-called, ordained preacher with a message:

Paul has a favorite way of Speaking about his call in
II Corinthians 5:20, when he says we are ambassadors for
Christ, God making His appeal through us. I don't know how
often you think about your call to the ministry or what it
entails. But every once in a while when I am feeling that
the ministry is a pretty hard row to hoe, and things are
pretty difficult, I try in my mind, in my thinking, my medi-
tation and prayer, to consider what was in the mind of God
that prompted him to so choose in His arbitrary way, as we
look at it, the picking out and the guiding and directing
of human lives without thwarting their individual power of
choice, leading, guiding, sometimes having to wait for years
until He could get them to see that He was calling, until
finally he had them to the place where they could become
channels of the GOSpel.12

In the second lectureship series Richards reaffirmed many posi-
tions which he took in the first series regarding the preacher and

added various other concepts. He stated, "All prOphets of the Old

E

11Charles Reynolds Brown, The Art of Preaching (New York:
Macmillan, 193A), pp. 19-20.

 

laWilber A. Alexander, ”Communication Pulpit é---) Pew"
(series of six lectures delivered for the H. M. S. Richards Lecture-
ship, Takoma Park, washington, D. C., February 8-10, 1965), Lecture 1,
pp. 8-9. (Tape script.)

27
Testament were preachers and Spoke for God and not for self."13 Rich-
ards then said that a preacher was "called and commissioned to be a

h

prOphet, messenger, witness, leader, comforter, and herald."l He also
stated emphatically that "no man taketh the honor to himself, but God
calleth him."15 In order to accomplish all that is expected of the
minister, he would "receive the Holy Ghost and power."16
From the statements made by the lecturers which have been
quoted it seems fairly well established that the nature of the preach-
er's call, his public separation by ordination, and the Spiritual na-
ture of his message present an image of high moral-ethical standards

which may well contribute to his persuasiveness.

A. Character
Our attention is now directed to another facet of importance in
the preacher--that of "character." Let us note what Alexanderl7 said
to the lectureship audience, quoting from Aristotle:

The character of the Speaker is a cause of persuasion
when the Speech is so uttered as to make him worthy of belief;
for as a rule we trust men of probity more, and more quickLy,
about things in general, while on points outside the realm of
exact knowledge, where Opinion is divided, we trust them ab-
solutely. This trust, however, should be created by the
Speech itself, and not left to depend upon an antecedent
impression that the Speaker is this or that kind of man.

It is not true as some writers on the art maintain, that

 

13H. M, S. Richards (series of six lectures delivered for the
H..M. S. Richards Lectureship, Takoma Park, Washington, D. C., Febru-
ary 7-9, 1966), Lecture I. (Taped.)

l"Ibid.

15Ibid., Lecture V.

l6Ibid.

17Alexander, Lecture III, pp. 5-6.

28

the probity of the Speaker contributes nothing to his per-
suasiveness; on the contrary, we might almost affirm that
his characteg [fathos;7 is the most potent of all means of
persuasion.1
There was no subject mentioned more often in this lectureship
than that of the innate character of the preacher. All of the lecturers
whose materials were examined mentioned the importance of character,
giving it a place of primacy in the list of qualifications for effec-
tive preaching. By use of Specific statements and repeated allusion
to them, the preacher's character seems to be made the very basis and
foundation of his success or failure in his work.
In this study we Shall consider three aSpects of the character

of a preacher stressed throughout the lectureship: sincerity, courage,

and Godliness.

Sincerity

Seven of the lectureship Speakers mentioned the persuasive power
of the preacher's sincerity. He must believe what he preaches, and.must
create a reaponse of confidence among the members of his audience.

Richards suggested:

If there is a lessening of interest in Christian preaching

today, it would be well for us to look first of all at our

personality. Who are we? What kind of men are we? Do we

live and believe the truth we preach? IS it in our hearts?19
He further Spoke of the sincerity of the minister's witness

when he said:

 

18Lane Cooper (translated and edited), The Rhetoric of Aris-
totle (New York: Appleton-Century-Crofts, 1932), 1.2.

 

19Richards, Op. cit., p. 1h.

2‘5“

Preaching is not primarily arguing about something, com-
menting about something, phIIOSOphizing about something, or
weaving Speech into a beautiful tapestry of sound. Preaching
is bearing witness, telling something that we knéw to peOple
who want to know, or who ought to know, or both.

Later in the same lecture, Richards added:

A sermon should be a flowering forth, a bringing to
maturity with tremendous earnestness, all that is best and
greatest in the man who preaches it. We should be able to
say, "This is my ripest Judgment, my best thought, my su-
preme aspiration; and I believe it with all my heart." How
clear it is from Scripture thatothe sermon should be the
highest output of the preacher.

‘.

Near the conclusion of this lecture, Richards made still another
statement regarding sincerity:

There is an ancient legend which says that when the
hunter dipped his arrow in the blood of his own heart, it
Sped unerringly to its mark. And so, my friends, any man
who would aim unerringly at the souls of other men must
dip his arrows in the blood of his own heart's convictions.
But no man can do this until by experience he knows thg2
cross and his own heart has been surrendered to Jesus.

In the second lecture Richards returned again to the importance
of sincerity:

So I say that a preacher must be without wax--have no place
in his character that is filled up with wax of his profession
and painted over. He must be Sine cera--sincere. He must
believe what he preaches. It he doesn't, the only honest
thing for him to do is to admit it and leave the ministry.

We can at least admire him then as an honest man, one who
does not make a profession of something he does not hold in
his heart.23

20Ibid., p. 19.
21Ibid., p. 29.
22

Ibid., pp. 55-56.

23Ibid., pp. 77-78.

3o
Richards spoke of the poor example of the Pharisees2h in terms
of sincerity. Bringing this down to the present day, he said: "We

must have an earnestness that comes from conviction. . . . We must

0
have a sense of vocation. We must be dedicated men, committed men.”“5

Speaking of John Wesley and his sincerity which came later in his life,
Richards said: "But when the holy eXperience came to him, a mighty
earnestness took hold of him, and he carried it in his heart, and set

the fire burning through England, Ireland, and Scotland, and finally
.26

over all the world.’ "He was in dead earnest,"27 Richards asserted.

Shirkey implied the sincerity of the minister when he stated:

The minister must know the art of worshipping as he holds
worship--the quiet moments between certain sections of the
service, while others are participating when he is not, he
must beegxperiencing that into which he seeks to lead his

peOple.
In Lecture IV he Spoke of a minister's own faith and sincerity:

If the bugle is to sound a clear note, let him remember
that the faith that is within him must be his own. Does he
stand before the pe0ple able to say "I know in whom I have be-
lieved and I am persuaded that he is able to keep that which
I have committed unto Him against that day"? Does he feel
sincerely the surging tides of the Spirit within him causing
him to utter, ”I know I have passed from death into life be-
cause I love the brethren"? Does he stand with God's presence
warming his heart to say to the peeple, "I know that my Redeemer
liveth”? Then in such an hour he shall be God's Spokesman indeed

2thid., p. 80.

25Ibid., p. lhO.

26113161., p. 152.

27Ibid., p. lhh.
28Albert P. Shirkey, "This Glorious Ministry" (series of eight
lectures delivered for the H. M. S. Richards Lectureship, Takoma Park,
Maryland, May h-Y, 1959), Lecture I, p. 15. (Tape script.)

31

and the sheep shall look up and be fed an‘ weary hearts shall
be comforted, soothed, and strengthened.‘>

Heppenstall implied concurrence with the statements of the pre-

ceding lecturers when he stated: "A man preaches from his own heart

«30

and his own eXperience, the implication being--what a preacher does

Speaks so loudly that we can't hear what he says.
After considering at some length how a preacher should present
the gOSpel, John W. Osborn reached his conclusion:

Finally, good preaching can only come from the heart of
a good man. A man can only preach out of his personal eXper-
ience. If there is a radiant sweetness to his personality it
will be reflected in his sermons. If there are hostilities
in his soul they will creep out in the pulpit. Servantis
once said, "He preaches well who lives well." No man gin
give a message unless he is possessed by that message.

Coming more directly to the issue of sincerity, Osborn said:

Whatever virtues a pastor may need there is one that he
cannot be without. That is sincerity. Few pastors realize
how closely they're being watched for Signs of this weakness.
If a man is frequently caught in overstatements, his peOple
will become suspicious. If he Speaks with great finality on
subjects which they know he has little knowledge, they will
watch him more closely.32

Osborn re-emphasized this aSpect of the minister‘s life, refer-

ring to it as a virtue. He said:

Sincerity is a virtue that covers a multitude of sins.
PeOple can forgive a pastor for many things if they feel that
he is sincere. . . . The compelling power of a preacher in or
out of the pulpit must be the unmistakable note of sincerity.
A congregation will permit such a man to say anything to them
if they know there are no unreal words on his lips, and if

29Ibid., Lecture IV, p. 2.

30Heppenstall, Lecture II.

3lOsborn, Lecture III, p. 20.

321bid., Lecture VIII, p. 8.

9.9
J‘—

they know there is no false fire in his sermons. The man of
God who tak s heed to himself will take heed to the virtue of
sincerity.3

Beaven referred to this aSpect of character in quite a different

manner when he said:

The authentic personal eXperience gives to any utterance
a sense of power that cannot be derived from any other source.
This applies especially in the realm of religion, which is
essentially a personal thing. Very quickly as you listen to
a preacher, you discover whether his words are the flowering
of a life or the frothing of the mind, whether he is a genu-
ine traveler or only a clerk in Thomas Cook and Sons. Now
he may be a skilled workman and still produce only felicitous
emptiness. I have heard sermons, two of them, which scandal-
ously broke all the rules of sermon making, but nevertheless
were very powerful. One was a sermon by an undistinguished-
looking, middle-aged man who Spoke like Paul at Corinth, in
weakness and fear and much trembling. He lost all control
of grammar and syntax, made uncouth gestures and winced about
in a distressed manner as though he were in pain, but the hall-
mark of integrigy was stamped on the words and the results
were indelible.

Alexander Spoke of a holy unction which he asserted is bestowed
upon the sincere preacher in his closet:
Earnestness is good and impressing. Genius, if gifted,
is great. Thought kindles and inapires, but it takes a
diviner endowment, a more powerful energy than earnestness
or genius or thought to break the chains of sin, to win a
strange and depraved heart to God, to repair the breaches
and restore the church to her old ways of purity and power.
Nothing but this holy unction can do this. 5
Richards expressed substantially the same thing in both lec-
tureships in 1957 and in 1966 regarding what he considered to be the

acid test of a preacher’s sincerity--his home life. He expressed it

this way:

 

33Ibid., p. l2.

3hBeaven, Lecture V, p. 10.

35Alexander, Lecture V, p. 22.

33

When I stand in the pulpit and see my wife Sitt'ng down
in the pew, and she looks at me, I want to be able to look
back at her and know that she is thinking deep down in her
heart: "He believes every word he says. I know it. I live
with him. I know him. He prays with me and talks with me at
home and I know how he lives." My friends, if my wife doesn't
believe that I'm a sincere, honest man of God, then I'm no
Christian. I want my boys to be able to say: "Well, Dad has
a lot of faults; he does this and he does that. But there is
one thing sure, he is sincere. And if I can be a Christian
like Dad, then I want to be a Christian." That's what I want
them to say. There is no greater reward in this world to the
preacher than to have his own sons and daughters, when they
hear him preach or see his life at home, rise up and call him
blessed. Your wife knows all about your faults, too, but she
overlooks them. God bless these wives, living with us faulty
fellows, even preachers, taking all they have to take from us,
and sitting quietly in the audience when they could ruin every
sermon by getting up and telling all our faults. But they
don't. Your wife knows whether you are Sincere.36

Inasmuch as these lecturers placed important emphasis upon the
virtue of sincerity from the positive standpoint, it seems important
also to note that three of them made Specific statements regarding in-
sincerity. Richards said:

Next, the true preacher cannot be insincere. He must be-

lieve what he teaches. . . . He must believe what he preaches.
If he doesn't, the only honest thing for him to do is to admit
it and and leave the ministry.37

Osborn, as a conference president whose series reflected an ad-
ministrator's viewpoint about preachers and preaching, Spoke often and
most strongly regarding insincerity. He said: "One touch of insin-
cerity can put an entire sermon off key and may ruin a preacher's repu-

38

tation in the eyes of some of his hearers." Osborn further stated:

 

36Richards, Op. cit., p. 97; Richards, 1966, Lecture II.

37Richards, Op. cit., p. 77.

3803born, Lecture VIII, p. 9.

. . . They never charged him with being insincere.

3h

Insincerity is a weakness which is more easily detected
than the pastor realizes. There may be a smile on his face
while there is a frown in his heart. Many are very astute
in their ability to see through this smile on the face. In-
sincerity has many ways of finding us out. Remarks are often
made not intended for certain ears, but somehow it has a way
of getting back to the wrong person who will say, "He says
one th§3g to my face and another to my back. He is two-
faced.

Again:

Insincerity in its most aggravating form is flattery. It
is Just the Opposite of praise which is basically deserved
appreciation. Insincerity is an attempt at manipulation.

It is an effort to influence people for selfish purposes.

Finally: "The Pharisees charged Christ with all manner of sin.

hi
'1

Alexander, in bringing his Lecture III to a close, said this

about the subject:

Finally, insincerity, you know, if we don't believe this
thing, I have a feeling we ought to turn in our credentials.
If we don't sense that we're converted men, I think we either
ought to find Christ or give up our preaching. The man today
who is merely occupying the time is hurting the saints. What-
ever else we are, we have to be sincere. 2

Courage

Richards, in both of his series, and three of his colleagues

in the lectureship, called Special attention to the preacher's need of

courage. In the first series Richards mentioned this need several

times:

39Ib1d.
hoIbid.
h11b1d., p. 12.

haAlexander, Lecture III, p. 2h.

35

He must unfold the Scripture, he must make it understand-
able, he must proclaim it, he must bring it forth as a comfort
to the saints and as a call to sinners to become saints of God.
He takes the Ward of Gad and proclaims it in power and in love,
with a holy fire in his soul anfi a zeal for the cause of God,
without regard to consequences. 3

Richards, Speaking of the ministry generally, and in particular
of Dr. Jowett, said:
He saw clearly that there was one main highway for him to
travel, and he persistently refused to be sidetracked or drawn
off into other lanes. He had the courage, which many of us do
not have, to say No to many visiting committees and to all in-
vitationshand temptations which threatened to dissipate his
energies.
Richards made a comparison between the sacrifice and courage of
a Communist agitator and the preacher when he said:
What does the Communist agitator have that you and I do
not have? He is completely convinced of his message. He he-
lieves it to be the wave of the future. He is ready to Spend
and be spent for it, fight for it, sacrifice for it, suffer
for it-~even die for it. 7
Examples of ministerial courage were reviewed by Richards. He
told of the president of the Seventh-day Adventist Conference in Czech-
oslovakia who was cast in prison and who while there had the courage to
sing and pray. This story so impressed those who heard him, that it
resulted in the conversion of the jailer and his wife, and the forma—
h6

tion of a church in that city. Richards also referred to the courage

of men like Paul and Silas while in prison.

 

A3Richards, Op. cit., p. 25.
thbid., p. 99.

“5Ibid., p. 236.

h6Ib1d., pp. 158-159.

36
Preachers, he said, should carefully study the history of
preaching:

In doing so, we discover the very important fact that we,
as Seventh-day Adventist preachers, are not alone in the world.
We are indeed "compassed about with so great a cloud of wit-
nesses.” We are at the end of a procession that stretches
back in the ages, even to Abel himself, a procession in which
there are practically no gaps, a procession of men of God who
have heard the'Word of God, who were and are Bible preachers,
men who loved Godk many of them even unto death, dying as
martyrs of Jesus.

Shirkey eXplored a further aspect of ministerial courage when
he said:

Let us remember "A good shepherd will give his life for
his sheep.” I think in this statement the Master was not sug-
gesting that we simply come to the place where we are willing
to die for our peOple, but rather come to the place where we
die a little every day in sacrificial living and giving for
their sake. A good shepherd will give his kéfe in loving,
humble service for the least of his pe0ple.

Anderson implied that a minister needs to examine the motives
for his courage, whether they show a spirit of martyrdom or of willing
witness:

Is that the objective of your preaching, brother? Are

you braving cold and heat, criticism and applause, to rescue
the lost? If so, then yflg can confidently expect the blessing
of God on your ministry.

Richards, in his second lectureship series, referred to courage
in a mmhber of instances:

we need conference presidents to stand by us when we preach

God's message of truth and righteousness at this time. It will
take courage to present these things, but we met do it as Jesus

 

h71b1a., pp. 363-36h.
heShirkey, Lecture V, p. 9.

h
gAnderson, 0p. cit., p. 122.

37

did to the Pharisees, with tears in his eyes trying to win
them to God. 50

After referring to the courage of the prOphets of old, Richards
also mentioned reformers like Buss, who, when he couldn't be quieted,
was killed. It took courage for Hugh Latimer to state to Ridley, "Play
the man,” at the time they were being tied to the stake to be burned.51

Richards continued:

Our preaching sometimes lacks courage like the old English

vicar who was afraid of offending the lord of the manor, the
one who had built the church and usually sat in the front pew
or might sit there. The highest the vicar got in evangelical
preaching was one day when he said: "Now except ye repent,

as it were, and be converted, in a measure, ye shall be damned,
to a certain extent.” A preacher can't preach this way and
have any power.52

Richards closed his final lecture with the statement: "The

good pastor will die for the sheep."53

Godliness

While many aspects of this important phase of a minister's char-
acter might be considered, this study shall, however, be limited to
these three: (1) the spiritual grasP of that which the minister
preaches; (2) the minister's general righteousness of life; and
(3) the demonstration of the type of life to which he would have
others attain.

In the first series of lectures, Richards observed: ”If we

expect God to honor our message, it must be rock-rooted in conviction

 

50Richards, 1966, lecture I.
51'Ibid., Lecture IV.
Serbid” Lecture v.

53Ibid. , lecture v1.

38
and a sound conversion in the man who preaches, so the same thing can

happen to the man who hears the preaching."5h

Richards again stressed the need for living piety in the life of
the man who preaches:

So through every sermon there must run a thread colored
according to the dominating principle and eXperience of the
life of the man behind it and of the message he preaches.
In the case of the true Christian preacher of the gospel,
the color should be red, the blood of Christ, showing that
he belongs to the kingdom of heaven, that witgén him.the
strength of the Spirit of God reigns supreme.

A little later on he added:

There must be more prayer in our lives. Our communion
with the Lord.must be unbroken. We must be spirit .men
or we will not have a spiritual influence on others. 6

Richards concluded:

Whitefield, like Wesley, was a man of prayer. He lived
near God. He said, ”Prayer, reading, and meditation are the
chief preparations for preaching.” John Wesley had a little
prayer room in his home, in which it was my privilege to spend
some time.5

Shirkey believed that unless the minister is very close to his
Lord, he could not be successful in His work:

He must begin every day and every new experience in say-
ing, "Jesus Christ, the same yesterday, today, and forever,"
then begin his work in the glorious presence of his Lord. no
man can do the work of the ministry unless he believes that
Christ is with him, overshadowing him. undergirding him, walk-
ing beside him.and living within him.5

 

5"Richards, 223—93" p. 125.
553229;: p. 196.

Sélbig., p. 226.
57933.. p. 397.

SBShirkey, Lecture I, p. 1.

39

The importance of piety in the man who Speaks for God was fur-
ther impressed by Shirkey:

Whatever else the minister does in his work he must give
the impression to his people that he has come from the presence
of his Lord. This is the reality that gives his ministry height
and depth, breadth and length. He must never forget that he is
the servant of a living Master, that he is an ambassador of the
truth impressed upon his soul by the Spirit of his Saviour, and
that he is the conveyor of good news that breaks upon him from
fellowship with his Lord. Yes, the Spirit of the Eternal must
be upon the minister if his work is to have standggg and his
ministry is to become a blessing and benediction.

Again:

Whatever else the minister does, he must always make people
aware that he knows God other than by hearsay. He must make
peeple aware that his life is caught up in intimate fellowship
with the eternal God. Like a child talking about his earthly
father, so the minister must talk about his Heavenly Father,
and peOple must have the conviction that he knows whereof he
Speaks. The minister will always know that the gSOple will
come to hear him when they sense this about him.

Agreeing with Richards' high principles of piety that the minis-
ter must exemplify the type of life to which he would have others at-
tain, Shirkey said:

Of all men, the minister must be the person who understands
what it is to have a free soul that is relieved of all trace of
guilt--repentance for him must not be a subject upon which he
preaches, but an experience upon which he has acted. He must
know what it is to come before God with a broken and a contrite
heart. He is not only a pleader for his people that they may
be forgiven, but he is one who comes in need of forgiveness.

In thought, word, and deed against God's divine majesty has he
sinned--this is an experience of every day. He must be able to
say to his people, ”You ought not to carry your transgressions
--there is a God who waits in loving-kindness and in tender
mercy to forgive and to pardon and to cleanse.” He must Speak
of this with a certain glow within6his heart that shines in his
eyes and is detected in his voice. 1

 

59Ibid., p. 9.
6OIbid., p. 17.

61Ibid., Lecture II, pp. 8-9.

ho
Shirkey asserted the need for preachers whose lives should be
of such dedication and devotion to Christ as to permit them to be used
as a channel in worship instead of an end in itself:

The layman arose to pray: ”Dear Lord, We thank thee for
our brother. We honor him and we respect him. We love him,
but in this hour we ask thee to blot him out. We want to see
Jesus only.” This was a great prayer indeed. And it ought to
be the prayer that every minister prays before going into the
pulpit. We must realize that the peOple do not want to see us,
or hear us, or be conscious of us, but they are there that in
us Christ may come through again, and God the Father may speak,
and the Holy Spirit may come with great power upon them. . . .
Then let it be our prayer that we may get out of the way and
let God the Father, and God the Son, and God the Holy Spirit
come through to the people.62

In order to be effective, the minister must be dedicated: "For
this reason we have been called into fellowship with the Lord Jesus
Christ. This is our aim, to give our life in dedication that others
might find life abundant and find life eternal."63

Shirkey pointed to a high standard for the ministry when he
said,

I challenge you, in your mdnistry, to hold before you the
standard of our Lord and Saviour Jesus Christ, and when you
do this, your life will be without the kind of thing that can
eat like a cancer at the vitals of your spiritual life. The
rancid inner spirit that so many others know will never come
to you. There is only one standard for the ministry and that
standard is to be found in the life of our b ssed Lord. . . .
I challenge you to follow the Good Shepherd.

The importance of dedication was again emphasized by Shirkey:

Let us begin a minister's work by saying that his first
act ought to be an act of dedication. On his knees he must
become freshly aware that this is the Church of God and for
the peeple who shall come to work and to worship, the channel

 

62th1d0’ lecture IV, pp. 3’ha

63Ibid., lecture IV, p. 114.

6I‘Ibidq Lecture V, p. 12.

hl
of their life and energies. Here, upon his knees, Christ is
to be recognized as the head of the church and that it will
be his responsibility as ghe Pastor in Charge to take his orders
from his Lord and Master. 5

Heppenstall, in the beginning of his first lecture, stressed
this point: ”A minister lives a spiritual life and . . . is concerned
with the primacy of the Word and prayer."66 Further:

It is absolutely essential that a minister be spiritual,
there is no substitute for this. If the minister is not spir-
itual, the spiritual life of the church will wane, but if he
is spiritual, the life of the church will grow in spirituality.67

In Lecture VI, Heppenstall again asserted:

The man with deep spirituality can be taught more by God--
above reason and intellectually. If the pastor comes to sermon
preparation with a life of complete surrender to God, he can
be taught Ears than with intellect or brain alone, without
surrender.

In his concern that the ministry should be effective, Heppen-
stall said: "There is no substitute for the power of God on a man's
life."69 Continuing: "The issue is one of power and not scholarship
or information."70

Osborn challenged the preachers with the same need:

The church stands in great need of pastors who are highly
trained, deeply spiritual, broad in eXperience, and long on
vision to fulfill the pastoral comission of the great shep-
herd of the sheep.71

65

Ibid., lecture VII, p. 2.

66Heppenstall, Lecture I.

67mm.

68Ibid., Lecture VI.

., c ure .

69Ibid Le t VIII

7OIbid.

7108born, Lecture I, p. 3.

l;

h)

Osborn also felt under compulsion to observe:

Because some men become drunk with knowledge and lose their
spirituality does not mean that the two are enemies. While some
have fallen into this pit, there are many others who stand as a
witness to the validity of the two being Joined together in holy
wedlock. Thumb through the pages of history--you will find that
some of the most godly were the most intellectual.72

Referring to piety again, Osborn speaking about Paul, the apostle,
said:

no one knew this better than the apostle Paul himself. As
a shepherd, a preacher, a student, an evangelist, and an organ-
izer, he was without peer. Yet, above all of these, his highest
excellence was in that he was a true man of God.

Further:

Humility is the queen of pastoral virtues. It is the first
and most essential element of holiness. It has such a high
rating with god that it is doubtful if any other virtue can
outrank it.7

Anderson, too, was eXplicit about the importance of heart pre-

paration.

It has been said that the most important thing about a
sermon is the man behind it. That is not exactly correct.
It is not the person behind it, but the Man Christ Jesus
within it; the Person preached rather than the person preach-
ing. Masses are moved, not by great divines, but by humble
human beings under the unction of the Spirit of God. Clever-
ness can never take the place of holiness, nor intellectual
brilliance the place of humble devotion to Christ. The
preacher's preparation of heart is the most important part
of the sermon. . . . A sermon then is more than words. It
is the outflowing of a life.75

Beaven pointed to genuiness, a genuiness of life by which a

minister becomes, in a sense, a mediator:

 

72mm, Lecture IV, p. 12.
73Ib1d., Lecture VIII, p. 3.
7”Ib1d., p. 5.

75Anderson, op. cit., p. 108.

1‘3

The essential task of the minister is to mediate God's
power and love and mercy through a soul-communion process that
manifests itself through his preaching and his pastoral care.
And when a minister is effective, this is usually the result,
consciously or unconsciously, of a sensitivity on his part of
the needs of his peOple on the one hand and to the resources
of heaven on the other. He believes in spiritual power and
because he believes he lives his belief, and because he lives
his belief peOple feel a genuiness in his ministry and he be-
comes in a sense a mediator, something that is not given by
the act of ordination, but something we must was by the devel-
Opment of our own characters in Christ Jesus.7

Alexander stressed continual spiritual growth as a necessity to-
wards greater piety:

Do our pecple have the right, as they read Galatians 5:22,
and see love, Joy, peace, longsuffering, gentleness, meekness,
goodness-~do they have the right to see that cluster in the
preacher, recognizing that he's a man of like passions, he has
his weaknesses, but nevertheless, he lives with God in such a
way that the HOly Spirit is continually perfecting these fruits
in his life. If they don't sense than, if they say, "Well,
this man speaks well but he doesn't live so well. There is a
disparity between what he says and what he is," there is a lack
of consecration and dedication.77

Alexander continued: "There is an expectancy that a man who
preaches the Word . . . believes what he is preaching, . . . that he
will have spirituality. . . ."78

In Richards' second series, the lectures contained many state-
ments regarding piety in the life of a minister. Reference will be made
to four of these. "A consciousness of God's presence must be with the

true minister all of his life, if he loses this, he loses his vocation

and calling."79

 

76Beaven, Lecture III, p. 16.
77Alexander, Lecture III, p. 19.
731bid., p. 21.

79Richards, 1966, Lecture I.

hh

In referring to a minister who had much ability, he said: "He
had all to make a great minister except the upward seeing vision fixed
on the eternal."80

While speaking of the first c0pyright case on record in which
Columba in Ireland was taken to court for making a handwritten COpy of
Scripture, Richards noted, ”Columba had a true conversion, as every
minister must have."81

Richards also said: ‘A man will lack power to preach if there
is one unconfessed sin between himself and God."82

The piety of a minister has been a point of emphasis to which
many of the lecturers have addressed themselves as they emphasized the
need for personal convictions and genuiness in spiritual matters. It
seems well established that a true minister must be deeply and com-
pletely committed in word and deed to what he preaches. Nb matter how
good the delivery of a minister's message may be, it lacks effective-
ness without the impact of a godly life in a totally committed man

behind that message.

B. Competence
The second prerequisite of persuasiveness to be presented in
this study is competence. Two of the lecturers made specific reference
to it, underlining the importance of competence when they stated:
we must decide that there is no substitute for preaching;

we must be willing to pay the price that good preaching de-
mands; we must discover what good preaching is; and we must

 

80mm.
81mm. , lecture IV.

82Ibid.

“5

make our preaching relevant to the needs of our peOple. Is
it asking too much? This kind of professional competence is
no more than we ask of a physician, a lawyer, or research
worker. 3

With this in mind, and in a contemporary sense, they ex-
pect us to preach sermons that are reaching through to their
lives, and to preach them in ways they can understand. There
is the expectancy that a man whghpreaches the Word will have
knowledge and competence. . . .
Competence encompasses five specific areas in this study: orig-
inality, knowledge, mentality, imagination, and reality. These will be

discussed in the order stated.

Originality

 

Instead of presenting materials in an unimaginative, conven-
tional manner, the preacher should seek to present his ideas in an
individual and original approach. Richards illustrated it this way:

An old church member protested to his wife that he did
not like the new preacher; because "I could go to church and
lay down a ship from keel to t0p-mast and have it all com-
pleted by the time he had finished his sermon. But this new
preacher disturbs me. I can't even get the keel laid. He is
always bringing in ideas that I never thought of before, and
speaking in such an interesting way that I have to listen to
him. I want to be ablg to lay a ship while attending church
and not be disturbed." 5

Assuming the need for originality, Shirkey suggested a possible
method to achieve new thoughts:

He must spend many hours in silent waiting. These are
hours when God speaks to the soul. Our fellowship with God
must not be a one-way affair. we must learn not to do all
the talking, but to wait in silence before Him. The Quakers
have much to teach us in this respect. They have practiced
the art of listening. One can only say out of observation

 

83Pease, Lecture VI, p. 95.

8hAlexander, Lecture III, p. 21.

85Richards, op. cit., p. 15h.

h6

that this has been a very powerful thing in their lives.
Their group is small compared to other denominations-~yet,
perhaps no group has ever done more significant work, accord-
ing to their numbers. I am confident that the practicing of
”The Presence" is the eXplanation. Here in these hours of
waiting, the mind becomes illumined and new th ts come
pouring in. A person becomes fresh and vital.

Heppenstall indicated that it should be a matter of concern to
the minister when ”he no longer becomes creative, but Just preaches a
message.”87 In his second lecture, Heppenstall eXpressed his concern

when he warned: "Don't preach other men's sermons. You must come

88

fresh from God with a message of your own."
Extending these same ideas, Osborn stressed the importance of
originality when he said:

Some men consider the use of other men's sermons as preach-
ing. This isn't preaching, it is record playing. It is an
echo of the real thing that sounds as hollow as an echo. Rep-
etition of what another has said is usually not said quite so
well, and.when a small man endeavors to reproduce the sermon
of a great preacher it is often as ridiculous as a small child
parading in his dad's suit. . . . By any measure of honesty
the use of another man's sermon without giving him credit is
plagiarism and falls short. I do not mean to imply that the
use of another man's material is wrong. The pastor who would
confine his sermons to his own personal thinking would do poorly
indeed. The great thoughts of other men are stimulating and
should find their way into preaching; but as Oliver Wendell
Holmes so well put it, ”I milk one hundred cows but I make my
own butter." Using other men's thoughts as grést for your own
is certainly not plagiarism. It's good sense. 9

So concerned for originality of ideas is Osborn that he went
into considerable detail to explain to the ministers in attendance

Just how the mind works at it:

 

86Shirkey, Lecture I, p. ll.

87Heppenstall, Lecture I.
88mm. , Lecture II.

89Osborn, Lecture III, pp. 2-3.

”7

Preparation is the period in which the mind has spells of
hard thinking. It is the mind under full steam. Through stren—
uous mental exertion, facts are gathered as we have already in-
dicated. Through much reading, the mental grist is poured into
the brain mill in abundant and constant supply.

At times the mind must push the material into the subcon-
scious or the fringe of consciousness, whichever you wish to
call it. The hard facts which have been marshalled and the
immature ideas retire together into the suoconscious for pro-
cessing. This is called incubation. When the submerged portions
of the mind are given something to work upon, it will work. It
will not find facts for you, but it will take the facts you have
and begin to formulate them. Once the hard studying has been
done one can leave the desk for physical labor or for pastoral
duties and let this mental machinery go into motion. . . .

Gradually there will return to consciousness ideas and facts
which will be pertinent to his specific study. Like an IBM
machine, information will begin to whirl out thinking processes
and take shape into sermonic ideas. They may come slow because
the subconscious refuses to be rushed. The sermon must be given
time to grow. . . .

During the period of incubation, the conscious mind is given
a rest. Fresh ideas do not spring up in the weary brain, but
once the subject matter has been transferred to the subconscious
it works faithfully, untiringly, and obediently. The pastor
must "set a long while silent on his eggs." That submerged
portion of our thinking apparatus refuses to mind time. It
will not be governed by a clock or calendar. . . .

Out of incubation comes illumination. Varied ideas flash
into the consciousness. They may do so as you drive along in
your car, or walk along a street, or while waiting for an ap-
pointment. When they flash into your consciousness they must
be captured on paper, for some of them slip out into oblivion,
never to return. New ideas begin to fall into line and make
patterns as soldiers marching on the drill field. This is the
exciting and pleasurable part of study. Here are the fruits
of creative thinking; here are the results of brooding. It
was out of this that originality comes. . . .

A man need never be guilty of plagiarism if he makes a
consistent and proper use of these thought processes. Out of
the abundance of his own mind, his mouth will speak. He will
become increasingly creative and original. Blessed will be
the congregation that sits under his preaching.9o

In Lecture V of his series, Beaven made clear to the ministers
the need for originality in the presentation of the gospel today. In

fact, this lecture itself is filled with new and original ideas as to

 

900sborn, lecture IV, pp. 9-12.

hS

how preachers might present the gospel story so that rich or poor, edu-
cated or illiterate, any race, might hear and better understand its
claims.91

Psase condemned weak, poorly prepared sermons which reveal lim-
ited thought and a lack of originality: ”This type of preaching must
be more than superficial repetition of shopworn ideas."92

Richards asserted that careful reading and re-reading of the
Scriptures would constitute the best source of new and original ideas
for the pastor:

Read the Scriptures through, and you will find the texts

leaping right out of the Bible and saying, "Preach me”--no,

"Preach me!” You will have so many ideas and themes you won't
be able to preach them 811.93

Knowledge

All of the lecturers made statements concerning some facet of a
preacher's knowledge. Richards, being an avid student of the Holy Scrip-
tures, suggested this:

But every text, every passage, ought to be thoroughly

thought out by the preacher before he looks at anything
else. . . . Then the preacher knows what is in that text.
He has a vision of it when he rises to preach; his heart
is full of it. It is like a fire in his bones, and he must
have deliverance from it.9
Richards made it clear he believed knowledge to be very impor-

tant to the minister:

 

9lseaven, Lecture v, pp. 10-17.
92Pease, Lecture VI, p. 9h.
93Richards, 1966, Lecture 1.

9hRichards, op. cit., p. 12%.

h9

He must be filled with all the knowledge he can have. . .
While it is true, as Henry Ward Beecher said in his Yale Lec-
tures, that ”no knowledge is really knowledge unless one can
use it without knowing it,” still one ought to know that he
is continually trying to improve.95

The preachers whom God has used in the past have been educated
with knowledge in many areas, Richards insisted.

It is clear that when God chose great leaders, He took
such men as Paul, Luther, Calvin, and wesley--every one a
college or university man. It was not the training that made
them the great leaders they were for God, but these great men
of God were helped in their work by everything they learned.
There is not one technique, one fact, one ability, that you
have or can acquire, which will not be found useful to you
sometime, if for nothing more than to put you en rapport with
someone who would not otherwise be attracted to you. It is
well to be carefully edugated, to be widely read, and if pos-
sible, widely traveled.9

Furthermore, the minister should know great literature:

Every preacher ought to be acquainted with the best litera-
ture of his own race. He ought to be able to talk with men on
their level. If they quote some great poet, he should know
whom they are quoting and whether they are quoting it right
or not.9

It is most important, too, that the totality of knowledge which
a minister can acquire in life shall contribute toward broadening his
intellectual base for effectual service.

At the close of a powerful message, Lyman Beecher, or his
son, Henry ward Beecher, for the story is told of both, was
once asked, "How long did it take you to prepare for that ser-
mon this morning?"

The answer was, ”Forty years."

Any sermon is prOperly made only as the life from which it
came is enriched. Some men prepare their sermons; others pre-
pare themselves. Preparation for the sermon is a man's life.
The preparation for preaching--intellectually, physically, and

 

951b1a., p. 235.
961bid., p. 239.

97Ibid., p. 2ho.

SO
spiritually--is the preparation of the man himself. Study and
meditation, with earnest prayer, gonstitute a great part of
one's preparation for preaching.9

Richards also emphasized that the minister should know the

Bible well:

A preacher must be able to stand before the pe0ple, and
holding the Book in his hand and in his heart. . . . If we
are not able to do this, if we cannot accept the Bible whole-
heartedly, we shall never be strong Christian Breachers, and
we ought not call ourselves preachers at all.9

He continued: ”A preacher's lips must be full of Scripture because his

heart is full of 1t."100

Another index to the knowledge of the preacher will be found,

said Richards, in the quantity and quality of books to be found in his

library:

108

Robert J. McCracken says that the caliber of a minister
can often be Judged by his library, not necessarily by its
size but by the books it contains, whether few or many. He
says, ”Excepting for his public prayers, nothing about the
minister is so self-revealing." Let's remember that.101

We should notice Richards' emphasis regarding the type of read-
for the preacher:

Some preachers read a vast amount of literature that
amounts to nothing-olots of newspapers and magazines--but
don't read one big, fundamental book in a year. Whatever
you do, young preachers, don't take the morning hours for
newspapers and magazines. Maybe a glance, but no more.

We ought to be reading some book that captures our attention
and thinking in the morning.102

981bid., p. 307.
99Ib1d., p. 315.

1001b1d., p. 320.

10
1Ibid., p. 339.

102mm. , p. 3uo.

51
He continued:

It is good to read several books at once-~books that are
different, strong books on Bible tepics, booss that make you
think deeply. . . . Read books on history, poetry, travel,
science, but above all, biography.lo

Richards continued.with a number of examples of the kinds of
books essential for the preacher:

How can you possibly understand eighteenth-century England
if you haven't read Life of Samuel Johnson, by Boswell? That,
by the way, was the first great modern biography ever written--
a Scotsman writing the biography of an Englishman who hated
Scotland! You know Johnson's famous dictionary was the first
great English dictionary.10h

 

Again Richards stated:

How could you understand that eighteenth century if you
hadn't read Wesley's Journal? I don't mean that emaciated,
cut-down, grooved-out Journal in one volume. I mean the real,
unexpurgated, whole four-volume Journal.10

 

Further:

Then read Luke Tyerman's Life and Times of John Wesley.
One finds his greatest illustrations in biography, but is
reading should be general, and going on all the time.1

 

Richards agreed with other great men when he stated:

Why take a book? "I am a book man,” said Lowell. And
every preacher ought to be a book man. BishOp William.Quayle
reminds us that "books are the Juices squeezed from the cluster
of the ages. They represent earth's wisdom and delight and are
the footpath across the hills along which the generations have
trod. A preacher ought to be at home in the best thought of
all times. He owes it to himself. He owes it to his peOple."107

 

1°3Ib1d.

IOthid.

1(”Ibid., p. 3R1.

106mm.

l°7Ib1d., pp. 3H2-3h3.

52
In addition to constant and continued reading, Richards also
urged the preacher to increase his knowledge of other languages:

You, of course, being all students, know where the word
sincere came from. You've all studied a little Latin, I hOpe.
I think every preacher ought to have a year or two of Latin.
Otherwise, how does he know what he is talking about in the
English language?108

Shirkey suggested additional areas where the minister might re-
ceive much knowledge and inspiration:

There must be, for the minister, hours and hours of read-
ing in the devotional classics. The heart and the Spirit of
the person is like a pump, it needs priming, and little sen-
tences from these devotional classics will quicken in us at
times the Spirit of the Living God.1

He suggested: "we ought to be familiar with Thomas a'Kempis, Saint
Francis, Brother Lawrence, Saint Theresa and Bernard of Clairveaux."llO
In addition to these, he advised:
We must know such modern persons and their writings, such
as Stanley Jones and his "Abundant Living,” Cowan's "Streams
in the Desert," "God's Minute,” or "Every Day a Prayer,” just

to mention several.

Shirkey suggested yet another area for the minister to explore:

No minister ought ever to miss the Opportunity of steeping
his mind and heart and spirit in the great hymns of the church.
This is the poetry of the spirit--to sing these hymns at in-
tervals is one thing--to memorize the words is another, and
to catch the meaning is still another experience.

Re-emphasizing the need for the preacher to have and read

choice books, Shirkey said:

 

108922” P. 77.
logShirkey, Lecture 1, pp. 11.-12.
110919., p. 12.

my.

llama.

53

Every preacher needs to read and he needs to read constantly.
He needs to read the best because there is not room and time
enough to read the others. His library does not need to be too
large, but it needs to be well selected. He ought to be at home
in the classics and in the great poets. He ought to be at home
in history. He must read autobiography and biography so that he
gathers from the lives of other peOple the things that he wants
to put into his own. He must read in many fields and many back-
grounds--separating the chaff from the wheat. It is said by
Milton, "You might as well kill a man as to kill a good book--
he that kills a man, kills a reasonable creature, but he that
kills a good book kills reason itself." There is something
very wonderful about a book. They should become the best of
friends. One can take them off the shelf and read and study
them.and put them back whenever he chooses without them ever
becoming offended. They are always waiting to take up the
friendship Just where it was left off.11

With Shirkey, the Bible is exalted as the greatest library, and
source of information for the preacher:

The minister ought to read the Bible in a great many dif-
ferent ways. He ought to read it textually. He ought to read
it tOpically. He ought to read it by books. He ought to read
it by great sections: History, the Psalms, the PrOphets, the
Gospels, the Epistles, and the Book of Revelation. He ought
to continually read it in order that the texts from which he
preaches are always the texts that have found him, not the ones
that he has found. The constant study of the Bible will bring
this about in his life. The minister ought to make a study of
the great ideas of the Old and New Testament, and the great
ideals. That which will transfonm his ministry and the power
that will transform the lives of the people is to be found in
the ideas and idfials that come out of the pages of this library
of many books. 1

In order to gain additional knowledge as what to preach, Shirkey
made this suggestion:

Let me recommend to each one of you to read Dr. Coffin's
book on what to preach. I have found it through the years as
being one of the finest books of its kind. Most helpful in
getting the minister to understand what he is to preach upon
if he is to have an acceptable ministry, . . . You will find

 

113Ib1d., Lecture II, pp. 7-8.

Humid” Lecture III, p. 9.

5h

this book most helpful; there are not many like it. Read
every year some book that teaches you how to be a better
preacher.115

Relative to this aSpect of a minister's competence, Heppenstall
had this to say about knowledge: "The very fact that a minister stands

before the congregation to declare the gOSpel should imply that he is a

thorough student of these things and that he is not ignorant."116 He

also stated:

A minister is reSponsible to bring forth things new and old,
and for the diSpensing of these divine treasures. To do this
you must attain the status or standard of a scribe. You must
be a scholar to some degree in these divine treasures. You
must have a personal acquisition, understanding, and mastery
of these things. You cannot give what you do not have.11

Heppenstall did not suggest specific books which the minister
might read in order to gain knowledge. He implied, rather, that addi-
tional education and personal eXperience were required:

You cannot preach what you do not know. You cannot in-
struct others unless you have first been instructed. A minister
must be as well trained as a lawyer or a medical doctor. The
congregation has a right to expect the same degree of deve10p-
ment in the ministry. A minister is a Marconi, an Admiral Byrd,
a Vasco de Gama discovering new routes to abundant living.ll

Heppenstall also voiced a concern that the image of the ministry
is being marred.by ministers who are not keeping pace with unfolding
knowledge or who lack thorough preparation:

It is a travesty of the ministry the shallowness of preach—

ing, and a lack of preparation which would not be tolerated in
either science or medicine. . . . That the man who ascends the

115Ibid., Lecture IV, p. 16.

116Heppenstall, Lecture III.

117Ibid.

118Ibid.

55

pulpit should have something to say is obvious. Ministers
should guard against casual comments from the pulpit that
are wholly unworthy of the times in which we live. . . . A
minister with a superficial knowledge of the word of God is
like a doctor trying to cure brain tumor with a haircut.
The minister must be most careful since he deals with can-
cers of the soul.119

He further warned and advised:

Ministers must guard.against a dependence upon other men's
productions and accomplishments. The minister must study for
himself. . . . We must be so diligent that we become known as
men of the Word of God.12

Osborn stressed aSpects of knowledge required of the pastor when
he said:

The church stands in great need of pastors who are highly
trained, deeply spiritual, broad in experience, and long on
vision to fulfill the pastoral commission of the great shep-
herd of the sheep.

Osborn expressed concern over the inadequate knowledge when he
said of the minister:

Much preaching reflects a very shoddy knowledge of the
principles of homiletics. Methods and techniques of outlining
have never been mastered. Consequently the sermon is built
like a cloud. Hazy, nebulous and up in the air, while the
peOple are left grOping in the fog. It can be more favorably
compared with conversation which is interesting while being
listened to but easily forgotten because of its random form.122

To gain knowledge in this art will require the diligence of a
lifetime:
Like all other arts, preaching demands continuous study

throughout life, because the area of homiletical learning is
so vast no man can expect to master it in a lifetime. Aside

 

119Ib1d.

leoIbid.
121

 

Osborn, Lecture I, p. 3.

122Ibid., Lecture III, p. 8.

56

from.mastering all the principles of preaching, there are
constantly new ways of applying these principles which will
make a preacher fresh and interesting to his peOple. 12

In order for the pastor to gain homiletical knowledge, he should
do several things:

There are several things which I would recommend in pur-
suing this course. First, begin to build a good homiletical
library. Purchase the best books on preaching, both new and
old classical books on homiletics. You will gain excellent
insights into the techniques of preaching. Some of them,
such as Broadus'"Preparation and Delivery of Sermons" are
timeless. From the newer books in this field you will re-
ceive new methods and techniques of applying these principles
to the modern mind. Of course, there is much that is repeti-
tious, but every leader in this field will leave on record
some new or different approach that will prove helpful to the
man who wants to grow as a preacher. Next, I would highly
recommend that you devote part of your time to hearing good
preachers, both over the air and in their pulpits, but pref-
erably in their pulpits. From listening and watching them,
you will gain tips and ideas that will improve your own
ability. It is taken for granted that you confine yourself
to those who are considered the very best in your community.
Become familiar with those whfi are considered the great
preachers of America today.

Knowledge is such an important and valuable asset, said Osborn,
that it should be sought wherever available:
It is not necessary that you agree with a man's theology,
or even philosOphy of life, in order to learn from him homi-
letically. Men who minister to large congregations and who
are popular throughggt the nation are men from whom we can
learn with profit.1
Osborn suggested that homiletics be made into a hobby, thus
making it an evocation by which the minister would be able to gain

much knowledge.

 

123Ib1d., p. 9.

lethj-de’ pp. 9'10.

125Ib1d., p. 10.

W88

57

Further, I would suggest that you make homiletics a hobby.
Not to be ridden all of the time. It stands to reason that
if a man wishes to be successful in a given area of knowledge
he must be willing to live with it. One might relate many
instances of persons who having entered a certain field as a
hobby ultimately became an authority. You will be amazed at
the increase of your efficiency in the field of preaching that
will result Erom Spending fifteen to twenty minutes a day in
its study.12

Another area of study that could be very helpful to the minister
specified by Osborn:

Take, for instance, a study in the types and forms of a
sermon. It is a temptation for many pastors to confine their
preaching mainly to the tOpical or textual type. They would
find preaching more interesting to themselves and their lis-
teners if they would increase their variety by learning the
principles of other types such as expository, biographical,
and life situation.12

After Speaking at some length about the importance and merits

of systematic daily study for the preacher, Osborn said:

How many hours one should devote to study cannot be Oppor-
tunely determined by another. By rule of thumb, three to five
hours each day, at least five days a week, is an objective
toward which to reach. There is no doubt but when a man wh
follows such a program will grow in intellectual stature.12

Again:

To be a preacher who the years cannot wear thin, a man
must be a painstaking, indefatigable, everlasting worker.
He must be willing to dredge and dig and grind. He must lay
out his lines of study and pursue them doggedly and unconquer-
able through the years. He must trounce his mind whenever he
catches it dawdling, slousing [.sic;7, or lounging.129

Since knowledge is constantly expanding, it is important, ob-

served Osborn, that the pastor continue to fill the mind:

 

126Ibid.
127nm.
128Ibid., Lecture IV, p. 6.

1291mm, p. 7.

58

Coupled with system and discipline, there must be the
quality of persistence, finding time for study is an inces-
sant and never-ending battle. The faint-hearted soon tire
and capitulate with "What's the use?" attitude. Keeping the
reservoir of the mind brimming full is nothing short of con—
stand labor. The pastor can no more afford to give up studying
than he can give up eating. He will be wiser in many ways if
he does more of the former and less of the latter. He must
cultivate life-long study habits which carry him through to
the final days of his ministry.130

Osborn suggested that the minister school himself to do a Spe-
cific and accurate kind of study when he said:

The pastor must cultivate the scholarly trait of thorough-
ness. There must be no slipshod work. He is to deve10p the
characteristic of a scholar for accuracy. His hearers will
lose confidence in his ministry if he is careless with facts.
Some will conclude that he may be careless with other truths
and thus his powers of influence will be greatly diminished.131

In addition to meticulous study, the pastor must also be an avid
reader:

Not only must a pastor give himself to a systematic and
thorough disciplined program of study, but he must also be-
come an avid reader. The pastor who reads extensively will
find himself growing and.maturing in his ministry. Reading
sharpens the intellect as iron sharpeneth iron. The great
thoughts of other men provoke deeper thinking. They act as
a pump priming device drawing out the wells of one's own soul
truths and observations which otherwise might never have come
to his consciousness.

How to store and make available the knowledge which is gleaned
from reading? Osborn suggested:

But any book worth keeping is worth marking--by underlining
and marginal notes. If a simple system is develOped whereby the
accumulated ideas of importance are prOperly filed for ready
reference you will find your reading of far greater value. All
too frequently a book is read, replaced on the shelf. At a

 

1301bid., p. 8.
l311bid., pp. 8-9.

1321mm, p. 13.

59

later date, an effort is made to find a needed reference.
After a long fruitless search the quest is given up in dis-
appointment. Had a simple card system been used for an
orderly storage of the information it would more likely have
been found. A simple method which I recommend highly is to
place your tOpical and textual memos on individual 3 x 5
cards with the necessary bibliographical data. These can
be filed alphabetically by t0pics and in Biblical book se-
quence by texts. With each passing year will add a store
of knowledge which will ultimately become like a great
reservoir. If used widely in sermonic preparation it will
greatly enhance the interest of your sermons.

Osborn specifically emphasized the importance of church organi-
zation as vital in order to free the pastor for deeper study and greater

service:

The development of organizational aSpects to meet the
specific needs of a given church will take time. At the out-
set it may even require more time than he can afford to devote
to it. Once it is prOperly set in motion he will be freed
from much minutia to go about doing the weightier matters of
his parish. The pastor who fails to preperly organize his
church will be as busy as the pastor who does. The difference
between the two will be the contrast of activity versus achieve-
ment. The criteria of success in pastoral ministry is not the
high Speedometer reading on his car, nor the total number of
calls and missionary visits on his labor report, nor the
feverish speed with which he goes about his unplanned work
from early morning till late night. But it is revealed in
his balanced ministry to his congregation. His ability to
minimize the time consumed in administrative duties enables
him to be ome a better student, a better preacher and a better
pastor.l3

Anderson develoPed a number of examples of men of God who,
while lacking formal education, proved to be men of great knowledge
and Spiritual power. These men were: C. H. Spurgeon, Joseph Parker,

G. Campbell Morgan, Crawford of Central Africa, and Dwight L. Moody.

133Ibid., p. 16.

l3“Ibid., Lecture VI, pp. 15-16.

60
. 135 . . - ... .
Inasmuch as Anderson sums up his case in the following quotation,
this appears to represent his thinking regarding this point:

Ministers should devote time to reading, to study, to
meditation and prayer. They should store the mind with use-
ful knowledge. . . . The more he drinks from the fountain of
knowledge, the purer and happier his contemplation of God's
infinity, and the greater his longing fgr wisdom sufficient
to comprehend the deep things of God.13

Beaven used this example of a minister who had acquired much
knowledge in life and was still growing.

And thirdly, Elder Richards has never stepped growing.
If any of you have traveled with him you have observed that
he is always reading, and as he has traveled back and forth
across the country in the limousine, one of the members of
the quartet is reading to him continuously. His library is
a masterful place to study. There are thousands of books.
Wilber Alexander told me that there were 5,600 books in his
library, all of which were underlined.l37

Beaven indicated that the minister will need to use every re-
source available to him to help his parishioners:

Now if we believe that preaching is the method divinely
ordained of God for moving the gospel forward, and if we be-
lieve with Jesus that audiences are to react, then I think
the next step is obvious to all of us. We need to use all
the training, skill, informatlonel-knowledge;7, observation
we can get to do a better Job.l3

Warning the preachers against claiming greater knowledge than
they possessed, Beaven said:
Now, brethren, I am going to be very specific and very

blunt. You have take me to task afterward if you like. But
we have still the occupational hazard as ministers of claiming

 

135Anderson, 0p. cit., pp. 62-53-

136E. G. White, Gospel Workers (Washington: Review and Herald
Publishing Association, 19h8), pp. 278-280.

137Beaven, Lecture III, p. l.

1381bid., pp. 15-16.

61

to know everything. And if we are not careful we will preach
in our sermons as if we do. And so the educated man comes to
church and he hears a long list of unsupported assertions, of
vague generalities, of faulty reasoning, of lack of evidence.
He discovers that the preacher doesn't know the difference
between fact and opinion, that he doesn't know the difference
between reason and rationalization; that he doesn't reSpect
evidence. These peOple have been to college, and they go
away with the idea that the pastor cannot possibly convey to
them anything that will help them.139

Continuing, Beaven illustrated the importance of knowledge in
connection with sermon preparation:

Now I was trained in the art of debate; maybe some of you
have figured that out. I was a high school and college debater.
I have debated the Oxford debaters and the Cambridge debaters,
and been thoroughly whipped. I know the eXperience and how it
works. But I learned a system from debate Speech preparation
which I have found most useful to me for preaching.

What I do as I prepare to preach; I soak myself, I saturate
myself, in the subject matter of the sermon. I read, I study,
I make notes, but this has nothing to do with the sermon out-
line. And when I have filled myself full, I cap at the tOp
and Open the petcock at the bottom. I take a sheet of paper,
or sheets of paper, and I Jot down what I think are the main
ideas involved in my subject. And then I decide what is my
Specific goal. Then I go through my list of ideas and I start
eliminating. Which of these do not directly contribute to my
goal? Fine ideas, great quotations, perfect illustrations,
good texts, no good for today. Throw it away. And when I get
through I may have one point or six points. This idea you've
got to have three points is for the chickadees. . . . You've
got to have as many points as you need to support what you are
presenting, whether it is one or six.”0

Pease had a concern for elements which might reveal a lack of
education or knowledge on the part of the preacher. He quoted an
editorial by Norman Cousins which apparently correlated with his own

thinking regarding this: "He observed the repetitious sentences, the

 

139Ibid., Lecture v1, pp. 7-8.

1"OIbid., p. 1.

62
awkward literary construction, the grammatical errors, the trite and
outworn arguments--in a word, the 'ministerial corn.'"lhl
Alexander twice mentioned that the amount of knowledge possessed
by a minister is of significance, along with other factors, for upon
this the communicative skill of the minister depended.

We are very familiar with the pulpit as such. It's the
story of our lives, the thing we think about most of the time.
When we think about the pulpit we have to think about the man
who is in the pulpit, his communication skills, his ability
to take language and to so use it that peOple can understand
what he says. We think about his attitude-~the attitude that
he has toward himself, the attitude he has toward his message,
the attitudes he has towards the pecple who listen. We think
about his knowledge, the graSp of the truth of the GOSpel that
he is attempting to preach. And.we think about the social en-
vironment in which he lives, from.which he has come. And we
think about the culture that has so placed its mold upon him
that he does things, says things in a certain way. . . .1 3

Knowledge was stressed again by Alexander as an integral part

of the communications chain:

Unless that pulpit becomes the center, the focus of that
whole congregation's worship and their lives and their work,
we've missed our calling completely. With this in mind, and
in a contemporary sense, they eXpect us to preach sermons that
are reaching through to their lives, and to preach them in ways
they can understand. There is the expectancy that a man who
preaches the Word will have knowledge and competence in the
Scriptures, that he will have authority in his voice, that he
believes what he is preaching, that he will have communicatiop
that he will have spirituality, that he will have rclevance.l‘

Like Richards, Alexander believes that the reading of great
literature enriches the storehouse of a minister's mind. In his ntro-
duction to Lecture IV, he quoted a portion of Shakespeare's Macbeth.

Later in the series, Alexander said:

 

ll‘chase, Lecture V1, p. 90.

ll‘2Alexander, Lecture I, p. 15.

lh3Ibid., Lecture III, p. 21.

63
If you have read Milton, and I hOpe you have, some of you
have been wondering, how can I deve10p a style in preaching?
Read the great classics. Paradise Lost, Lycidas, some of the
great things of Milton, this beautiful mind God gave this man,
something of ShakeSpeare, not all but something, so that you
begin to fill your mtfid with big words, yet simple words, that
eXpress themselves.1
In his second lectureship series, Richards had.much to say
about ministers' acquiring knowledge. "The ministers ought to be
filling their minds and hearts, and.when their opportunity comes they
can use these materialsfd’h5
The types of materials to which he had reference are revealed
in these statements from this lectureship series:
"If I use a Greek word, you ought to know if it is in the
Scriptures."116 Obviously Richards is referring to languages. It
has already been noted in his earlier series, that he suggested every
minister ought to study and know some Latin. Apparently Richards would
classify the mastery of languages as a facet of knowledge well worth
possessing.
Poetry is another facet of knowledge urged by Richards:
Paul on Mars Hill indicated that he was acquainted with
the great poetry of his times. I think it would be a great
thing if each of us had some acquaintance with the great
poetry of our language.1 7

Richards revealed that he was reading the great poets when he

said:

 

lthbid., Lecture V, pp. 6-7.
thRichards, 1966, Lecture I.
lherid.

lh7Ibid., Lecture III.

6h

While riding in the car during summer Voice of FTOphecy
trips, I take a library and during the driving I have read
all the works of Byron, Wordsworth, Channfing, Whittier, and
Longfellow, all on one campmeeting tour.1 8

The library of the preacher, believes Richards, might constitute

an index to his knowledge: "We should be well read, and have as large

a library as we can afford."lh9

Richards continued:

The writings of St. Augustine reveal much knowledge.
Read his Confessions and great books, study his life. Why
Santa Monica, California, is named after his mother. You
can say what you want about St. Augustine, but he was a
great preacher.

 

Speaking of general knowledge, Richards said: ”We ought to be
vauainted with the world about us. We ought to know what is going on.
This is the greatest time of change the world has ever known."151

To emphasize the importance of knowledge, and as much formal
education as possible, Richards gave this testimony:

I wanted to quit school and hold meetings and preach with-

out going to college or seminary. I said: "Dad, you never
went to college and you're a conference president." My father
answered: "Yes, son, but I didn't live in the twentieth
century." my father forced me to come down here to college
and I was happy I did.152
Intellect
In five of the lectureship series the Speaker Specifically

mentioned the preacher's need for good intellect. Two mentioned the

 

“833%., Lecture Iv.
lhglgig.
ISQIgig’
151%” Lecture V.

152Ibid., Lecture VI.

65
matter briefly in passing to some other aSpect of the preacher's
qualifications.

Richards emphasized the ”memory" aSpect. When Speaking of the
early Fathers of the church, he said: "They knew the Scripture almost
by memory."153 Again he stated:

I have never been able to forget the words of Henry van-

Dyke that I learned when I was Just a led in college--his
beautiful tribute to the Holy Scriptures. I will give fit
to you now, and I hOpe you will memorize it some day.15

After quoting this, Richards said: "I wish that I could write
like that, but I can memorize it when another man writes it--and so
can you."155

Shirkey also emphasized this same aSpect of mentality when he
said:

Let the minister take the word of God and memorize great
portions of it, that it may live in his mind and stir his heart
and revive his soul in hours of need. I know of no eXperience
that will be more fruitful in his ministry than6this, and he
ought to encourage his people to do the same.15

Heppenstall revealed concern for the mind and mentality of the
preacher when he said: ”If I go dead from my neck up--bury me. Please

bury me."157 Again he stated: "There is no price so heavy as compared

to deadness of mind."158

 

153R1chcrds, Op. cit., p. 323.
lsggbig., p. 32h.

15?;21g., p. 325.

156Shirkey, Lecture III, p. 8.
157Heppenstall, Lecture II.

158Ibid.

66
Speaking of Bible study, Heppenstall said: "Real Bible study
is hard and mentally exhausting." He continued: "You must give the

audience the impression that you have grappled with great themes and

0
that you are dealing with something great."15’

His rather startling statement was: "Not one of us here is

"160

using ten per cent of his brain. The emphasis was then placed upon

greater mental achievement on the part of preachers.
Challenging the ministers further, Heppenstall stated: "Let
not the mind of one of us be passive, but take the sword of the Word."161

He further stated: "The stimulation of the ministry should cause us to

think, mentally and Spiritually."162

Heppenstall was concerned about the failure to use the intellect

when he said: "Only five per cent think, ten per cent think that they

”163

think, and the rest would rather die than think. He concluded per-

haps the college was not teaching ministers to think for themselves.16h
Osborn identified mental acuity as the most important tool of
the minister when he said:
It was another way of saying to this young spiritual

craftsman that he must keep the tools of his craft razor
sharp. Like any other craftsman, the preacher works with

 

15?£Eig., Lecture III.
1692253:
16¥£E$9" Lecture IV.
1621b1d.
1632239.

16thid.

 

67

many tools, but with one more than with any other; namely,
his intellect.l‘j

Again Osborn stresses the finely trained mind:

There is no doubt about the value of eXperience. As some-
one has said, "It is our best teacher.” But there is serious
doubt about the phiIOSOphy which concludes that more formal
training cannot enhance eXperience. It has its place, but
when it is made a subgtitute for the finely trained mind, it
becomes a handicap.16

Speaking of the relative merits of intellectual achievement and
spirituality, Osborn stated:

I think we will agree that while the Lord can accomplish
more with a man who is spiritual and not intellectual than he
could with a man who is intellectual and not spiritual, he can
accomplish gar more with a man who is both intellectual and
spiritual.1 7

One way, indicated Osborn, to deaden the intellect is by indol-

ence or sheer laziness:

While a young pastor is particularly vulnerable, indolence
can gradually begin to close the valve of intellectual produc-
tivity in any man. With the passing of the years, there results
an aimless drift where once gushed sparkling abundance. The
fountain of learning becomes choked with a debris of lethargy;
the throne Egom of the mind becomes festooned with the cobwebs
of disuse.l

Only by careful study--with the mind disciplined to think

clearly, to analyze keenly and evaluate accurately--can the faculties

of the mind be eXpanded. Osborn suggested: "There is no easy road to

successful study. Vigorous exercise of the mind is demanding. Mental

 

165Osborn, Lecture IV, p. 1.

166Ibid., p. 2.

lsTIbid., p. 3.

168Ibid., p. h.

68
exertion is often a very disagreeable feeling from which one is tempted
to flee."l69
To sum up these statements, Osborn presented this quotation:

Never think that you have learned enough, and that you may
now relax your efforts. The cultivated mind is the measure of
the man. Your education should continue during your lifetime;
every day you should be learning, and putting to practical use
the knowledge gained.170

Continual mental alertness was stressed by Osborn:

Bright thoughts may not always be accurate thoughts. As
a piece of equipment takes shape along this assembly line
there are inspectors who make certain that it meets the stand-
ards of quality and durability. So a pastor must verify the
material for accuragy, for bright ideas are not so bright if
they are not true.1

Osborn used as an example what he considered the greatest in-
tellect of all time, the mind of the apostle Paul:

Let us look for a moment at one of the spiritual giants
of all times, the apostle Paul. Many consider that his was
the finest mind ever packed in the human skull, with the ex-
ception of the mind of Jesus Christ. His princely intellect
was constantly undergoing improvement. His mind was like a
fabled giant that strode from one mountain peak to another.
He was a Ph.D. in a deluxe package. He was a summa cum laude
without a peer. His writings reveal him to be every inch a
scholar. The keenness of his logic, the super-abundance of
his ideas, the original way with which he treated a subject
revealed his life-long habit of study.172

Richards named the primary intellectual attributes of the
minister when he stated: "A man must have intellectual qualities to

be a minister, he must have brains to be a minister, he must have

 

159Ib1d., p. 7.

170E. G. White, The Ministry of Healing (Mountain View, Calif.:
Pacific Press Publishing Association, l9h27, R99.

171Osborn, Lecture IV, p. ll.

172Ib1d., p. 12.

69

mental aptitude, and the greatest of moral consideration to be a
minister.”173

Speaking about the need for a keenly perceptive mind, Richards
said: "All peeple have five senses, but the preacher must have a
sixth-~a spiritual perception of spiritual things.”17h

In order to deve10p the best mental ability possible, Richards
suggested: "The secret is that we should be growing all the time.”175
The only way that we will be able to do this is to "always have and be
reading a book that will put you to the stretch intellectually, like

a hard bone to chew on."176

Imagination

 

Five of the lecturers had something to say about the preacher's
need for imagination. In the first year that the lectures were de-
livered, Richards set forth this element as a very important one. He
gave two illustrations as to how the inagination.will assist the
preacher's description:

At a meeting in new York, Whitefield.was describing a ship
dismasted and thrown on her bean.ends by a storms He cried
out, ”What next?” Several sailors in the gallery, rising to
their feet, exclaimed.with one voice in excitement, ”Take the
long boat! Take the long boat!

Lord Chesterfield, who was the epitome of rationalism.in
that age and didn't believe in anything but himself, once went
to hear Whitefield preach. Whitefield pictured.a blind beggar
going along with a little dog guiding him. The dog leads him
right over to a cliff, nearer and nearer to the edge. Finally
the dog whirls to one side and pulls the leash out of the blind

 

173R1chcrdc, 1966, Lecture I.
17“Ib1n., Lecture Iv.
1751mm, Lecture v.

176Ibid., Lecture VI.

7O

man's hand, so he is left alone there at the very edge of the
cliff. The beggar drops his stick which blind men carry, and
thinking it is on the ground, reaches down to pick it up. At
that dramatic moment Chesterfield, leaping to his feet as if
to avert a catastrOphe, shouted: "Great God! He's gone! He's
gone!” New, if you can preach like that, you will be a great
preacher.

I want to leave this point with you--all these great preach-
ers were painters. They could see something, and because they
could see it, they could make others see it. we, as preachers,
should develop a Christian imagination so that we can describe
what we see. That helps others to see it.177

Richards also stated that deep and penetrating study would kin-

dle the imagination regarding potential tapics upon which the minister

might preach:

You’ll never again say, ”I can't think of anything to
preach about," but, ”Hhen.will I ever get time to preach all
these sermons that come flooding in upon.my mind?” As you
visit the pe0ple, see their needs, as you read the Book of
God, as you preach on the Sabbath day, sermon after sermon
will come rushing up an whisper in your ear, ”Preach me,
preach.me, preach.me!'1 8

To Shirkey, imagination seemed to be a factor of real value in
life of the minister:

I have in my study Hoffman's head of Christ. It hangs
above my eye level, so that I must always look up to Him.
Ofttimss when difficulties come and guidance is needed, I
stand before this picture, closing my eyes. I no longer
think of the picture but of His Living Presence and into my
study He actually comes. I have Him call me by name and let
Hfla'tell me such things as He told His friends and disciples
in the long ago--"Lo, I am.with you alway, even to the end
of the world."1

Heppenstall referred to imagination thus: ”Your imagination

gets working, and you get an idea in the muddle of the night. Don't

 

177R1chards, op. cit., pp. 396-397.
1781b1d., p. 2&7.

1798hirkey, Lecture II, p- 15-

71

«180

mind. Get up and put it down on paper. He seemed to be dealing

with the same mental facility when later in the same lecture he stated:
’As a result of your study you get an idea--a great theme. Here is

something with meaning. You allow all the powers of your mind to work

on it and deve10p it. Others will say, 'I never saw it that way.'"181

Heppenstall made another statement which implied insights that
lead to imaginative, creative thinking when he said: ”method will not
produce a great sermon, but the creativeness of your own.mind and
experience will.”182

Osborn, in a statement which has previously been quoted, indi-
cated that the pastor needs to see beyond the present: ”The church

stands in great need of pastors who are highly trained, deeply spiritual,

broad in eXperienee, and long on vision. . . ."183

Anderson also stressed the great importance of vision, imagina-
tive thinking, to the preacher:

Education, social prestige, and native ability are not
in themselves qualifications for spiritual leadership. A
preacher must have vision, for it is vision that gives one
reach and power. Indeed, without vision the preacher cannot
effectively utilize other leadership qualities he may natu-
rally possess. And to lose vision is to wither and die as
a spiritual influence. It is tragic that this sometimes
happens to preachers.

”Where there is no vision, the peeple perish." Vision
lifts a man above mediocrity and sets his feet on the path
to progress. Vision sees an engine in the kettle, an angel
in the marble, a new language in the clouds, a people in the

 

180Heppenstall, Lecture III.
181Ibid.
1821b1d., Lecture IV.

183Osborn, Lecture I, p. 3.

72

multitude. Such men become inventors, sculptors, scientists,
statesmegfi And preachers above all others must be men of
vision.1

Speaking directly of imagination, Anderson indicated its great
importance in preaching:

Imagination is vital in teaching technique. ”A parable
is the gift of God to the imagination,” says one. And that
is true. A preacher who can stimulate the imagination as he
unfolds his message will make truth glow with heavenly light
that will burn its way into hearts.

Not only must the preacher cultivate his own imagination;
He must stimulate the imagination of his hearers. Bringing
men face to face with the claims of the living Christ can be
more effective through their imagination than in any other way.
All too often, however, those who attempt expository work seem
to lack this ability. Consequently the hearts of the peOple
are not moved; their hearts are not reached. Aim.to be dra-
matic rather than dogmatic. Help the peOple to see God in
action. . . . If you would speak with clarity and interest
as well as quiet and grace, then let God make you effective
in stimulating the imagination.1

A Sense of Reality

 

Seven of the H. M, S. Richards lecturers spoke of the danger of
a preacher's lacking a sense of reality. Since the preacher's life and
experiences are often so different from those of his congregation, his
preaching may not fit into the realm.of their eXperience, hence his
message may seem unreal to them. The plea of all the lecturers was
for reality and common sense:
Besides all the spiritual and moral qualifications, a man
who enters the ministry should have good sense, common sense.
I can't exPlain what good sense is, but I use the expression
in the way we usually use it. You may be brilliant and a good

speaker, bgg if you don't have good sense, keep out of the
ministry.1

 

18”Anderson, Op. cit., P- h5°
185Ib1d,, pp. 158-159-

186Richards, op. cit., pp. ssh-95.

73

Shirkey felt constrained to speak of reality in terms of minis-
terial organization and action. He stressed very practical approaches
to real problems facing the church in areas beyond that of sermon pre-
paration and delivery. He said:

Let the minister determine at the very beginning that he
shall he a good housekeeper. The church shall be neat without
and.within. Net that he will do all of those things himself,
which of course he will not, but he will see to it that his
church is so organized that there will be those whose respon-
sibility it shall be to see that it is done. Here we can take
a note from our Lord's life. He was always so very neat. We
get an insight into His neatness in the story of the resurrec-
tion. It was only necessary for Simon Peter and John to look
into the tomb where they saw the linen clothes wrapped in a
place by themselves, for Simon Peter to declare, "The Lord is
risen.” Simon knew that this was the way the Lord always did
things. He was neat and orderly. Let the minister realize
that the people shall be fed spiritually if everything is in
order physically.1

The minister, observed Shirkey, must deal with reality in
every aspect of the church's program, and not be Just a recluse semi-
narian scholar preparing closely reasoned, but unrealistic sermons.

He must be well organized to deal with real issues in a practical way:

Let the minister be a.master of detail. Let him.aee that
the little things are of great importance. If he is a good
organizer he will do this most naturally; if he is not, then
he must learn. Take, for instance, another leaf out of the
life of our Lord. When he fed the multitude--the S,OOO--he
had them to sit down in companies of 50. Notice the wonder-
ful organizing mind of Jesus. How much easier it was to get
at the 5,000 pe0ple when they were sitting in companies of 50
rather than sitting in a great motley crowd on the side of the
hill. Jesus was an organizer. He knew how to get at things
quickly and easily, and the minister must learn the same. He
must always feel that no task is common or unclean, but the
least thing that comes to his attention is of great importance
because it finally issues out in life and life to him is of
supreme nmportance. Theggfore, the little things must be
carefully looked after.1

187Shirkey, Lecture VII, p. 2.

1'881131.d. , p. 3.

7h
Shirkey brought his concern for reality and practicality into
the pastor's study. He said: ”It is very important that we learn to

organize in our studies. Our booss are to be well organized. We ought

to know where they are and what they contain."189

Again, the concern for being practical and in touch with reality

revealed itself when he stated: ”Let hum (preacher) be Just as careful

about his person as he is in the preparing of his sermons."190

Osborn also stressed the practical value of reality, in organi-
zation. This is an area of church leadership which some pastors prefer

to avoid or ignore.

A pastor must not only be a preacher of the word and a
shepherd of the sheep, he must be a man of affairs. There
are administrative and organizational matters in the church
which must be set in order. . . .

There is more to pestering a church than preaching and
visiting. Organization is necessary. While it must be ad-
mitted that the kingdom of God.will not be ushered in by
organization it is also true that it will not be ushered in
without it.191

Anderson eXpressed concern that the minister should bring

reality into his sermons by use of the contemporary setting.

Many other things in this short book (Joel) of three chap-
ters have real meaning for us today. But to proclaim the truth
of God in the setting of our own time, we must be students of
the times as well as of the Word. And octhing will impress
hearts more than the unfoldéng of these great prOphecies in
the contemporary setting.19

The entire sixth lecture by Beaven was devoted to the problems

189Ib1d.
190Inid., p. 21.
19loaborn, Lecture v1, p. 2.

l9";".l\nderson, Op. cit., p. ho.

75
that exist in church because of the unreal approach which ministers
make in preaching to the youth:

I think the sermons from the pulpit periodically preached
at young people need to be geared in certain levels. One of
them I think should.wean the adolescent away from the happiness
rat-race. America is on a happiness kick. Let everybody be
happy. And adolescents need to learn that these are false and
unobtainable goals. Happiness is a by-product of a life. It
is not a goal. And sermons ought to talk about this. Work
provides happiness too. Young peOple need to learn it. Per-
sonal accomplishments lend confidence and self—reliance, but
above all we have got to stOp preaching one thing and living
another. 93

Pease came to the heart of reality when he stressed the impor-
tance of relevance in our preaching today:

We must make our preaching relevant to the needs of our
people. As has been often said, many preachers are answering
questions that people aren't asking. Preachers may become so
wrapped up in theological lore that they completely mdss the
needs of the peeple. They are preaching what interests them
rather than what can reach the peeple. This may be particularly
true of young preachers fresh from school. They want to try out
their brand new ideas on an unsuspecting congregation; but their
listeners soon turn the dial on to another channel, and the
speaker goes on, blissfully unaware that he is not being heard.
In addition to his theological training, every young preacher
should have a good course in psychology, a good course in soci-
ology, and a good course in persuasion. He should learn how
individuals and groups behave so he will know better how to
reach them. Some evangelists pitch their tents and speak to
a society that existed seventy-five years ago; and they wonder
why so few listen. Some pastors wonder why their young peOple
are so indifferent, not realizing that their young peeple
have no idea what their pastors are talking about. Making our
message relevant does not mean that we change it, or water it
down, or emasculate it. It simply means that we communicate
it, that we put our thoughts into forms that can be grasped
by our listeners.19

Alexander also scored reality in terms of "relevance," as a

IaJor area in which the preacher failed to conunicate effectively with

¥

l93Beaven, Lecture VI, p. 13.

l9hPease, Lecture VI, P- 95°

76
the listener. He also warned against the danger of "hobby horse“
preaching which lacks reality in terms of meeting the needs of the
congregation:

I talked to a group of college young pe0ple a year or so
ago and I said, "I am a preacher and a teacher of preachers,
and I would like to hear from this group in this class called,
Christian Ethics, a critique of the preaching you hear from
Sabbath to Sabbath, or the preaching that comes to your campus.
Would you critique this?” .And one of the most prominent criti-
cisms, kindly said, was lack of relevance. Somehow the pastor
has not been able to take the eternal truth, the universal
truth that is spoken of in the Scriptural setting, and.make
it something that lives in the minds of the peOple that they
can apply in their lives. This is a common criticism.among
our peOple. He does not say anything that reaches down into
where I am living. A common criticism.is our playing on hobby
horses. Pastors get these. We're interested, we study, we
think the whole world is interested and wants to study it.

One Baptist could not even preach from Genesis I without get-
ting into baptism. When he got to the place where the spirit
hovered over the waters he said, "Well, that brings me to my
subJect.” And he went on with baptiem. For some people it

is another type of hobby horse. But whatever type of preach—
ing it is that's a hobby horse, it breaks down. They will not
listen.195

Richards illustrated his approach to relevancy with the preaching
of Dr. J. R. W. Stott, whom he heard on a visit to London.

If any of you get to London, do hear Dr. Stott, whose
church is at the end of Regency Street. His sermon when.my
son and I visited his church was very simple. The church
was packed with young peeple from the university. After a
sermon, which was forty minutes long, Dr. Stott said that
he would hold.them no longer. However, if they wanted to
stay for only fifteen.minutes he said he would tell th
in three steps, I, II, III, how to become Christians.1

Continuing with his lecture, Richards said:
You should get some of Spurgeon's books and see how he

used the Word of God. The simplicity of it, the common
sense of it, might give you some ideas.)-

 

1”Alexander, Lecture III, pp. 21-22.
196Richards, 1966, Lecture II.

197Ibid.

77

C. Good Will

Our attention is now directed to the third element of Aristot-
le's division of ethos: good will. The preacher, in addition to being
a man of character and competence, must also display in as many ways
as possible his good will toward those to whom he speaks. In the ex—
hibition of good.will the personality of the preacher is paramount.
Aspects of personality which also contribute to the manisfestation of
good will on the part of the preacher are: enthusiasm, friendliness,

and health. These will subsequently be explored.

Personality

 

There is at least one maJor difference between a priest and a
preacher. The priest has no great demand for personality, inasmuch as
a great portion of his duties are entirely ritualistic. Tb the validity
of the sacraments the priest can add little through personality. With
the preacher, however, such is not the case. As important as almost
any other trait is that of the personality of the preacher himself.
Four of the lecturers referred specifically to this--to the personality
of the preacher.

Richards pointed up the uniqueness of personality when he
stated that preaching and personality are bound together:

Preaching is not primarily arguing about something, com-
menting about something, philosOphizing about something, or
weaving speech into a beautiful tapestry of sound. Preaching
is bearing witness, telling something that we know to peOple who
want to know, or ought to know, or both. That's why preaching
is bound up with personality. There never can be preaching

without a person, without a reacher. There can never be wit-
nessing without witnesses.19

 

lgaRichards, op. cit., p. 19.

78
To present an ideal example of personality as he spoke to the
preachers, Richards observed:

That's what Jesus did. He came among us, lived among us,
and men could hear His voice as He preached the gospel of hepe.
He was the supreme embodiment of preaching, the holy, harmless,
sinless Son of God; the most supreme personality who ever
appeared on earth. And His truth was the holy, undefiled,
blessed Word of God. What preaching it was! We'll never
equal that--never! And.we shall be great preachers only if
we Emulate it; only if we begin to approach it, move toward
it.

Richards spoke of personality in preaching in the first lecture
of his first series when he said:

The preaching of Jesus was from personality to personality;
it was from man to men. It is this coununication of truth from
man to men that Phillips Brooks speaks of in his Yale Lectures
‘gggPreaching, which many peeple think is the greatest volume so
far in the Yale series. Preaching per se is the communication
of truth by men to men. It involves both truth and personality.200

 

 

Shirkey referred to the personality of the preacher by saying,

In no experience does a man feel more the glory and the
honor and the dignity that God has bestowed upon him as when
he stands in the pulpit to be God's spokesman. It is here
that the eternal word of God is mediated to men and women and
children through his personality.20

Realizing the importance of personality, Beaven was concerned
about the preacher who might exhibit in any respect a defective
personality:

There is another group who have defective personalities

which makes it easier for them to reject peOple than to accept

them, and all the study of all the techniques in the world won't
help them.because they are sick. They need help themselves.202

 

1991mm, p. at.
20°Ibid., p. 13.
2013hirkey, Lecture Iv, p. 1.

202Beaven, Lecture III, p. 5.

79

Pease referred to personality this way:

We must discover what really good preaching consists of.
Some men are fluent. They can talk at the drop of a hat. They
can assemble a few texts, illustrations, and quotations, and
weave them.together into a reasonably pleasing sermon with very
little real effort. Their motto, as one homiletician suggested,
seems to be "If they persecute you in one text, flee to another!”
But these sermons, taped and transcribed, would turn out to be
insipid, banal repetitions of cliches and commonplaces. Granted,

some peOple may be helped by such sermons. Personality may cover
up a multitude of sins.

Enthusiasm

 

Enthusiasm, or earnestness, is a quality closely related to sin-
cerity. Sincerity of conviction is the foundation upon which enthusiasm
may legitimately be built. At least five of the lecturers were not con-
tent to say that the effective preacher must be sincere. They indicated
that he must reveal the genuiness of his convictions by a high degree of
enthusiasm. Many preachers have been sincere without having that conta-
gious enthusiasm so necessary to the moving of their audiences. Shirkey

closed Lecture IV of his series with these words:

If the pulpit ever loses the music of the silver trumpet
and the about of victory, it will be a loss beyond compare.
Somehow we must, in the high hour of preaching, split the sky
in two for our peeple that they may see and hear and feel heav-
en's glory and sense heaven's wonder. Let the pulpit become
the place from whence comes teaching as dry as dust, and
preaching that has no wings nor song, and the souls of our
peeple will drOOp and wither and die. But let the preaching
of man catch fire, let the preacher possess the tongue of the
learned who knows how to speak to those who are tired and
weary; and.God's word, through him, will go forth to refresh,
to revive, and redeem. Then the symphony of heaven will break
in upon the preachefi and his peeple; and God, even our God,
shall bless them.20

 

2°3Peese, Lecture VI, p. 9h.

20hshirkey, lecture III, pp. 17-18.

80

Heppenstall was trying to reveal how the preacher could convey
the feelings in his own heart to his people when he said: "The preacher
must feel in his own heart, and the enthusiasm of his own presentation
must reveal, that these are mine; they belong to me and Christ.”205

Anderson said that if the preacher has been with God and his
heart 1: burning with the presence of God, he would be enptheos (in
God), enthusiastic, eager to communicate this inner glow:

Flamboyant eloquence is out of place when we are dealing
with the real things of life and the unknown things of the
future. Every time we preach the gospel of Christ, life and
death issues are on our lips. we dare not, therefore, give
the impression that we are striving for eloquence. . . . no
man has a right to be dull and commonplace when presenting
such truths. no privilege is so great as to lift men and
women, troubled by sin and tormented by woe, high above their
beshadowed skies into the shadowless realm of reality and
love! . . . If the risen Lord has been talking to us in our
sermon preparation, will not our own hearts be burning within
us? If so, then sometgéng of that inner glow will be commun-
icated to our peeple.2

When Beaven spoke of “preaching with telling force,” he probably
was referring not only to the sincerity but also to the enthusiasm mani-
fasted by the preacher:

You will remember the ancient Israelites reenacted the de-
liverance from.Egypt and they became participants in this act.
This is what we must do if we are to preach with telling force
the gospel of Jesus Christ.

Speaking of the effects of enthusiastic preaching upon the life

of a preacher, Richards said: "I would go to camp meeting to hear

 

205Heppenstall, Lecture III.

206Anderson, p. 119.

207Beaven, Lecture I, p. 17.

81

G. B. Thompson preach, and I could preach with enthusiasm for six

months afterward. He was a real orator for Christ."208

Friendliness

 

Seven of the H- M. S. Richards lecturers spoke of friendliness
and the preacher's attitude toward others.
Richards spoke of this trait when he said: "Your call to the

ministry will consist, in part, in your having those qualities which

would make a good minister: good nature. . . ."209

The sad results of the negative aspects of this trait were re-
vealed by Richards when he stated:

Sarcasm has no place in preaching and winning souls. No
matter how worthy the cause may be, any bitterness or sarcasm
will hurt your cause. Many peOple will be estranged by per-
sonal thrusts or even suggestions along that line.210

Shirkey spoke of friendliness and friendship with these words:

The minister must refresh his life in great meaningful
friendships. . . . Someone made the remark to one of England's
great preachers, ”How is it that you succeeded so splendidly?”
He answered, ”I had a friend." One must never lose the friend-
ship for little children, the friendships across religious lines,
friendships across the lines of country, the friendships across
the lines of economic standing, friendships across the lines of
education. In such experiences he is to find his life strangely
and wonderfully enriched.

Shirkey also stated:

The shepherd will always occupy the place of being the
counselor and friend. He must so preach that the peeple will
know that he has an understanding heart. They will feel to

208Richards, 1966, Lecture IV.

209Richards, 0p. cit., p. 9h.

2101b1d., p. 126.

211Shirkey, Lecture II, p. 6.

82

come to him and to talk with him. . . . He must always be such
a confidant, friend, and shepherd of his people, only then will
they feel free to come for his help.21

Encouraging the minister never to be unfriendly with anyone,
Shirkey said:
In dealing with the many pe0ple that come before you, make
it a rule of your ministry never to break with any of them
over anything. If there is to be a broken relationship, let
it be on the other side and then do all in your power to bring
that person around.
Osborn was concerned that the spirit of friendliness be manifest
from the pulpit, for it would vitally affect the entire church:

It is in the pulpit where the authoritarian type of pastor
betrays himself. He indulges in dogmatic preaching. He iden-
tifies himself with affixed opinions which he is unprepared to
change. His delivery reveals too much of the magisterial and
not enough of the friendly; too much of the omniscient and not
enough of humility.21h

Beaven also spoke of friendliness, warmth, and sensitivity for
peeple. Using H. M. S. Richards as the source of an illustration ex-
emplifying friendliness (after reference to the doctoral study done by
Wilber Alexander on the life and works of H. M. S. Richards, and its
availability, on loan from the library at Michigan State university),
said:

. . . those of us who have studied Elder Richards feel
that the heart of his success [-lies in his47 . . . complete
feeling for peOple. He is empathetic and sympathetic. His

whole manner, both personally and from the pulpit, conveys the
idea that he loves peop1e, and he does.2

2121bid., lecture V, pp. h-S.
213Ibid., Lecture v11, p. 16.
21hOsborn, Lecture VII, p. 3.

215Beaven, Lecture III, p. l.

83

Beaven used many terms the sum total of which seemed to add up

to a description of friendliness:

and

If I harp on any word, let me harp on this, sensitivity.
Feeling, empathy, understanding, sympathy. This is the key
word to preaching sermons that help pe0ple. I think minis-
ters fall pretty clearly into three categories.

The first category, there are peeple who are naturally
warm, have a feeling for peeple, and this quality will domi-
nate their ministry whether they ever go to school or not.
There is another group who have defective personalities which
makes it easier for them to reject peOple than to accept them,
and all the study of all the techniques in the world won't
help them because they are sick. They need help themselves.
But the vast majority are like you and me, with some natural
feeling for peeple which can be improved if we study ourselves
and study the technique of helping peeple where they are. And
that is the gotivation behind these lectures as far as I am
concerned.21

Beaven continued to discuss attributes of friendliness, love,
feeling.

The solution to meeting peeple's needs is not words. It is
not formulas, it is not even basically texts. It is feeling.
We are all alike in how we feel. The gulf that exists is an
intellectual gulf. Liberals and conservatives will always be
in the church. There will always be an intellectual gulf be-
tween the well educated and the poorly educated. There is no
real way to bridge it, except in love, and love is feeling.

And basic to the whole process of sermonizing to those who are
not of our church is conveying, within the doctrinal and theo-
logical framework, a sense of love and feeling.217

Alexander stressed the importance of friendliness, approachable-

ness, and warmth that should exist between a pastor and his parishioners.

He mentioned the position of the minister, saying:

If our status that has placed us, even as we stand on the
platform, above our peOple is communicated to them in any sense
of the word, it steps communication or greatly hampers it. The
interpersonal societal conflicts when you are together as per-
sons, or a lack of warmth or friendliness, or approachableness:

216Ibid., p. 5.

2171bid., Lecture V, p. ll.

8h

all are hindrances. Someone mentioned it here yesterday-~there
is a fine line. I don't know always how to draw it, to keep
peOple at a respectable distance. Jesus knew how to do this,
and we need to learn more how to do it. But nevertheless, to
be approachable so that the humblest of peOple can walk up to
us and feel, "this man is focusing his attention on me." My
wife had to teach me some pretty hard lessons in this when I
was a young preacher. I was in this church, was beginning to
be accepted by the congregation in spite of my youth, and when
I would walk outside after a Sabbath service and this one would
come up I found myself waiting for the next one. Eager for him
to come, I would turn to him. And my wife said, ”You know what
you do? This person wants to talk to you, say something that
may be very important, and you turn him off Just like that."
And I monitored myself the next Sabbath, and it was so easy.

I would say a few words to them, "Glad to see you," in the
usual perfunctory way that we do with peeple, turn to the next
one; and then I turned back and watched as they went away. It
was a terrific lesson to learn. If peeple do not sense that
you are approachable, and when you are talking to them.that
you are concentrating your attention on theme-sometimes we

have to turn from those who would absorb us completely--but
the way we do it, if we leave the door Open so it still leaves
the way Open if they want to say something more another time,
may dictate verglwell whether or not they will listen to us
when we preach. 8

It is not difficult to show friendliness to those when.we love,
Alexander declared; the real problem arises when.we attempt to love
everyone:

First of all, a sincere love for peeple, and by love for
peeple we mean all kinds of peeple. It's so easy to love the
lovable. It's so easy to shun the unlovable even in our own
congregation. If you will think back, gentlemen and wives who
are here, to the teachers, the Sabbath Schools, the schools,
the neighbors, the peeple in the church; those who you remember
very closely to your own heart are the peOple you sensed loved
you and were interested in you and cared enough about you to
make themselves a part of your life. And the pastor who is so
concerned about his status and his role and his image will never
be able to have this close relationship. One of the constant
criticisms we receive on our young preachers and older ones
alike is this, ”This man does not have a sincere love for peo-
ple." I'm.not talking about some sickly, maudlin sentimental
approach to peeple where we have this glad-hand, engulf them
in our arms, always have this Ipana-glad-to-see-you smile sort

21B.Alexander, Lecture III, pp. 16-17.

85
of thing. It's something that is between peeple that doesn't
have to be spoken of a great deal. I have felt that here with
you men. Something that gives, that is called love.219
Richards urged all preachers to have greater involvement with
their parishioners, and more friendliness toward them:
Every minister ought to visit much in the homes of the
members. He should carry a book and record the first names
of all of the children, and.memorize them, so he can call them
all by name. He can ask about Jimmy and Jane and what they
are doing. He should laugh with the family and weep with the
family--he should be in their homes several times a year.220
Richards was considering other areas where friendliness on the
part of the minister might be of some help to his parishioners when he
said: ”Wesley wrote a doctor book, and.we might be able to help the

sick in their homes, thus showing ourselves friendly, if we knew more

about health."221

seen

In four of the H. M, S. Richards lecture series, suggestions
were made regarding the physical and emotional health of the preacher.
The lecturers concurred that good health is necessary, but is very
often overlooked, and frequently neglected by the average preacher.
They also agreed that poor health tends to undermine whatever other
strengths the preacher might possess.

Richards placed health among the most important assets neces-

sary for the success of the minister: "Your call to the ministry will

 

219Ibid., Lecture V, p. 2.
2ZQnicherds, 1966, Lecture III.

22J’Ibid., Lecture IV.

86
consist in part in your having those qualities which would make a good
minister: good nature, certainly good health, and moral earnestness.”222
He then proceeded to identify a number of areas in particular
in which the preacher should guard his health. Sufficient sleep, he
said, is essential:

we should have a lecture in this series on the health of the

preacher. I hOpe someone will give it somethme. The preacher
needs to care for his physical as well as his spiritual health.
He must be a man's man, full of vigor and energy. He ought to
get enough sleep. Cutting down on sleep is one of the sins of
this generation, and it is showing itself in the aberrations

Of our day. A preacher should have at least eight hours of
sleep--eight hours in bed, whether he sleeps or not.

A preacher should have regular, but not violent exercise, Rich-
ards continued:

And then he should have regular exercise, not violent exercise,
Just once in a while. Anyone over forty who engages in a lot
Of strenuous sports at picnics or elsewhere is very foolish.
Only when you are young should you let yourself go in for these
violent exercises. There should be regular exercise Of fiome
kind every day. There is nothing better than walking.22

The eating habits Of the preacher should also be guarded:
The preacher should be careful about his eating habits,
never overeating or underesting. Seventh-day Adventist minis-
ters, of course, ought to have all the facts on these things.
They should give a talk on healthful living once in a whilgér
But they ought to look healthy when they give such a talk. 7
If the preacher would care for his body, observed Richards, he

should live as long as others:

Many a sick man has done a wonderful work for God, but
certainly a preacher can preach his very best only when his

 

222Richards, Op. cit., p. 9h.
223Ibid., p. 3h8.
22hIbis.

225Ibid., p. 3h9.

87

health is at its best. Preachers who take care of themselves
have the possibility before them of living longer than others;
and, according to life-insurance statistics, preachers have a
very high life expectancy. If they take care of themselves,
throw themselves wholeheartedly into their work, and are happy
and full of faigh, they have a chance Of living as long as
anybody else.22

Shirkey stressed relaxation as an important aSpect of the
preacher's health:

The minister must learn the art Of relaxing, in order that
he show to his peOple from eXperience that cares and tensions
that infest a day can fold their tents like the Arabs and as
silently steal away. When we know Christ, this is true. The
minister needs to practice each day, the art Of giving over to
his Lord all the frustrations, cares, littleness, the bickering,
the short-comings, the headaches and the heartaches and problems
Of his own and his peOple and put them on God's great heart. He
needs to know that God is able to carry both him and his burden.
He needs to find some couch, some chair where he can relax
completely.227

Osborn spoke of the preacher's health obliquely when he sug-
gested that the burden of leadership in a large church can result in
his premature death. He stated that

Pastors who either do not know how or are negligent in

placing their churches in prOper order can expect to wear thQM9
selves out, and cut years from.their lives. The administrative
affairs of a church, especially of a large church, are taxing
at best.22

Beaven referred to health only once, and this was relative to
a preacher's rejection of peOple:

There is another group who have defective personalities

which makes it easier for them to reJect peOple than to accept

them, and all the study Of all‘the techniques in the world won't
help them because they are sick. They need help themselves.22

 

226nm.
227Shirkey, Lecture II, pp. 9-10.
22808born, Lecture VI, p. l.

229Beaven, Lecture III, p. 5.

88
In his second lectureship Richards restated and reinforced much
of what he had said about health and which has already been quoted from
his first lectureship series. He enlarged on what he first said and
added more. "The Church Of England gave all young ministers one year

of medical training. As a result Wesley wrote a doctor book. He tried

to live healthfully and was a vegetarian for many years."230

Regarding overeating, Richards said:

I think that you should care for your health. You should
be careful not to eat too much. Eat your big meal in the
morning. One of my quartet boys in California has been able
to lose 87 pounds, and he is the happiest man on earth. He
has never known what it was to feel good before. . . . One
thing, we Often fail to get some exercise. We need to study
and study hard, but we need to get some oxygen. I suggest
that you walk three or four miles per day. You will live
longer.231

Regarding the use Of fluids, Richards said: "Be sure you drink
at least eight glasses of liquid a day. Preachers need to keep in tOp
trim."232

As the final note on health, Richards stated: "God gave you a
body, the dwelling place of the Holy Spirit. You had better take care

of it or you are going to have to answer for it."233

Summary
The nine men comprising the ten lectureship series are agreed
that a minister's "calling and election should be sure,” that he has

felt the hand Of the Lord setting him aside for the special work Of

 

230Richards, 1966, lecture IV.
2311b1d., Lecture v1.
2321bid.

233Ib1d.

89
witnessing by preaching the Word, and that his ordination is reCOgni-
tion and acceptance of his status by the church. Sincerity, courage
and godliness are his character credentials. His competence which,
in Richards' words, is "demonstrated persuasiveness" has five important
facets. He must, as Beaven stresses, thoroughly "saturate" himself
with his subject; he must have an intelligence capable of seeing rela-
tionships, of separating fact from Opinion and capable of memorizing
and assimilating much from Scripture. Heppenstall insists that he be
an educated man, a man with a trained mind. Within this area of the
intellectual, he should not only attempt to cultivate his own imagina-
tion but should be able to appeal to that of his audience. Here a
reading background Of great books, especially great literature, is of
infinite aid to the preacher. As Anderson eXpresses it, he should aim
to be "dramatic rather than dogmatic” so that ”his message . . . will
burn its way into hearts.” All lecturers concurred that the preacher
must be in constant contact with reality both in his preaching and in
his association with the members of his congregation. But this reality
should be seasoned with good will that eXpresses itself in the person-
ality of the preacher who, both in and out of the pulpit, manifests
enthusiasm and friendliness. Much is required of the preacher. To
meet the challenge of his commitment to God he must be vibrantly alive;
hence health is one of his foremost assets. A dead man can neither

minister nor preach.

CHAPTER III
THE OCCASION AND CONGREGATION

The preacher, in order to attain certain elements of persuasion
in his Speaking, must understand the audience to whom he speaks. He
must be mindful of the occasion and the congregation. The questions
"who" and "where" need to be answered. The preacher finds preparation
of an effective sermon difficult without answers to these questions,
and especially so if the sermon is to be audience-centered rather than
preacher-centered.

This chapter deals with two phases of the subject of preaching
as it relates to the occasion: (I) the worship service, and (2) the
evangelistic service. It also deals with two areas in which the con-
gregation must be considered: (1) the analysis of the congregation,

and (2) approaches to the congregation.

A. Occasion

The lecturers referred repeatedly to the diversity Of occasions
in which the preacher might be required to speak. There seemed to be
general recognition of the fact that these occasions would demand dif-
fering kinds of materials to be used. Each occasion would have its
own goals (persuasive) to be achieved. For example, in the preparation
of a sermon the preacher should always consider the occasion upon which
he intends delivering it. Is this a national holiday? A church high
day? A Special season of the year? Mother's Day?

. .90

91

If the services are generally following the church calendar,
the sermon must be faithful to this and contribute to the goals of
worship for that particular day. Likewise the Scriptures chosen and
the hymns to be sung must also correlate with the sermon tOpic selected.

The sermon ought to blend with and enhance the general spirit
Of the service whether the occasion is a happy one, such as a wedding
service, or a time Of grief-~a funeral service. When a sermon runs
directly counter to the spirit of the service a serious violation of
prOpriety occurs. Such prOprieties and other important considerations
relative to the occasion of delivery were emphasized by the lecturers.

In quoting an article from the Review and Herald dated Septem-

 

ber 11, 1888, by Mrs. E. G. White, Richards correlated with his own
position the importance of sermon preparation to fit the needs of the
occasion. "They cannot rely upon Old sermons to present to their con-
gregations; for these set discourses may not be apprOpriate to meet
the occasion."1

In the consideration of the choice of Scripture for a sermon,

much should be noted. One text might fit a specific Occasion better
than another. A speaker should also be aware that a text might be in-
terpreted more completely at one time in history than another. Anderson
emphasized this fact when he said:

JOel's prOphecy, a small book Of only 73 verses, became the
setting for Peter's message. But that same prOphetic book has an
even greater message for our generation, for it is largely esche-
tOlOgical. we have no evidence that Pcter unfolded the whole

book that day. In fact, some things could not be emphasized for
they were not relevant to either the time or the situation.2

 

lRichards, op. cit., p. hi.

2Anderson, op. cit., p. 32.

92
Shirkey expressed the Opinion that preachers are used to accom-
plish good works, within their own background, experience, and educa-
tion, much as Bible writers of old were used when and where occasion

demanded:

I think the Holy Spirit took the background of men, the age
in which they lived, took their eXperiences, took their joys
and sorrows through which they passed, took their education,
their personalities, their sensitivity to God, and used it all
so that the things they have written under inspiration are very
definitely colored by who they were, what they were, and where
they were. Their age, their background, experiences, and per-
sonality all entered into their writings. This is the way that
God does now when we will let Him. God has no other way to
work than through us.

Richards agreed Specifically with Shirkey on the use of the
speaker's own background and education, when he cited the apostle Paul's
recognition Of the intellectual challenge that he met at Mars Hill:

When the apostle Paul, the greatest preacher of them all,

came to Athens, the center of learning, philosOphy, and culture,
do you know what he did? He preached to the leaders of thought
on Mars' Hill, meeting philOSOphy with philOSOphy, arguments

with arguments, mental gymnastics with mental gymnastics.h He
adapted his style to the character of his audience. . . .

Worship Service

 

All of the H. M. S. Richards lecturers made reference to the
worship service, and several who discussed it at length agreed sum-
marily that the worship service is an occasion in which a rather
homogeneous grouping of peOple, in terms Of beliefs, have assembled
to hear the living preacher prOpound the Living Word from the pulpit.
In some church worship services, however, liturgy has largely replaced

the sermon.

 

3Shirkey, Lecture III, p. 6.

#Richards, Op. cit., p. 168.

93
Again and again Richards declared that the Holy Scriptures
should constitute the main source of inepiration and Spiritual power
in the worship service.
If preachers will enter the pulpit wholly dedicated to this
idea, he said:

. . . we will respect the pulpit in which we stand. Remem-
ber, the pulpit is where God stands and where He speaks. Imagine
Jesus standing by your side with His hand on your shoulder.

We should enter the pulpit reverently, and with no osten-
tatious devotion or spiritual pride. The pulpit is no place
for an actor or even an entertainer. It is a place for the
ambassador of the most high cod.5

On the other hand, Shirkey, speaking of the minister's presence
in the pulpit, stressed more the consciousness Of honor and dignity
than the feeling Of humility.

In no experience does a men feel more the glory and the honor
and the dignity that God has bestowed upon htm as when he stands
in the pulpit to be God's spokesman. It is here that the eter-
nal word of God is mediated to men and women and children through
his personality. . . . NO longer does the Master have a voice
through which he may speak so that men may hear Him, It is the
minister's voice that God is asking the privilege of using. SO
that the word of God comes in human accents to bolster up the
tired, weary spirits of His peOple. What an honor! What a
privilege! What glory! This és the way the minister must feel
as he stands to speak for God.

Heppenstall suggested both modesty and moderation when he said
that the pulpit, during the worship service, was no place for the preach-
er tO parade his erudition. He ought to be considerate of the young and

those having a limited education. "We do not want to use the pulpit to

 

51bid., pp. 125-126.

6Shirkey, Lecture IV, p. l.

9h
become pedantic or scholarly in any way; nevertheless we do want to
have clarity to understand."7

He likewise emphasized the importance Of audience participation
in the worship service: in the singing, in the reaponsive reading, and
in the prayers. He said, "Never forget that the fundamental point in
teaching technique from the pulpit is audience participation."8

Osborn's concern centered on the city pulpit and on what, he
believes, is its great need:

The rapid numerical growth of the church in the last two

decades has created larger congregations which require more
pastors of greater experience. Secondly, the rising educa-
tional standards of the American congregation demand greater
scholarship in the pulpit. . . . The artificiality of the big
city, the unnatural living conditions and economic crisis create
problems for the churgh family that demand pastors Of very
specialized training.

Anderson does not agree with Osborn's idea that wider experience
and more education on the part of the preacher will meet the need of
today's pulpit. Rather he spoke Of the early Christian church, saying
that it was by the Spirit—filled testimony of the living preacher and
his message that the early Christian church was built up, and without
this force the church declined:

Following Pentecost the message of redeeming grace swept

the Mediterranean world like a prairie fire. Uhder the preach-
ing of Spirit-filled men whole cities, steeped in paganism and
vice, came together to hear the Word Of God. Nothing could
withstand the testimony of those evangelists.lo

Then Anderson identified what went wrong in the pulpit:

 

7Heppenstall, Lecture IV.
81mm, Lecture VII.
9Osborn, Lecture I, p. 2.

1oAnderson, Op. cit., p. 102.

95

When church leaders thought more of doing something for
God than being something for Him, when they placed their em—
phasis on the words of a ritual rather than on the Word Of God,
then the power of preaching ceased and the preacher became more
of a profiteer than a prOphet, and the sermon was lost in
ceremony.

Anderson continued by revealing the object of real worship:

PEOple come to church and return to their homes with their
lives unchanged. They have been neither challenged nor in-
sPired. The object of all real worship is God reason and man
remade. And in any service of worship the sermon should be a
vital part of the worship experience. 2

Coming to the most vital part Of worship, Anderson Observed:

Under the power of our preaching men should be remade. But
if preaching is to have creative power within it, then the Word
that SpOke creation into existence in the first place must be
heard anew. The peOple must sense that they are hearing not
merely something about God, but rather hearing the voice of
God speaking to their inmost souls through the messenger of
God. Therein lies the difference betweep a sermon and a lec-
ture, an oration, or a political Speech. 3

Of all the lecturers in all the series, Pease dealt most di-
rectly and exhaustively with Christian worship. In fact, his whole
series was dedicated to the identification and solution of problems
pertaining to worship.

After Pease voiced his concern for Christian worship generally,
he went on to say that there is an inadequate appreciation of the
sacredness Of worship within the Adventist church:

I know many of you share with me a deep concern about this

problem. The success of the church to which we are devoting
our lives depends to a great extent on what happens between

eleven and twelve o'clock on Sabbath mornings. We spend.mil-
lions of dollars On evangeliamp-and rightly so; but the results

 

11mm.
12Ibid., p. 103.

13mm.

96

of our evangelistic efforts can be dissipated if our new con-
verts are driven away by an irreverent, unsatisfying Sabbath
service.lh

Decrying the lack of concern for the true meaning and practice
Of worship, and observing also the dearth Of written materials by Ad-
ventist preachers on the subject, he said:

Our ministers and our peOple, by and large, love God and
want to worship Himi Many have sacrificed much to Observe a
day of worship. They know quite thoroughly the reasons for
Observing the Sabbath, but they have often failed to inform
themselves regarding the way Of worship. We have published
hundreds Of books on the day of worship, but I don't know of
one single Adventist book on the way of worship. I give my
students at the Seminary nearly 100 titles of books on wor-
ship, but I haven't found one Adventist book to include in
that list. Is it any wonder if we haven't develOped an Ad-
ventist philosOphy of worship?15

 

If the worship service is to provide a blessing for all in
attendance, Observed Alexander, the reverence and decorum Of the con-
gregation in the sanctuary are all important. The preacher has the
responsibility to train the congregation:

You are responsible directly, as I am.sure you heard last
year, for the worship atmosphere in the church. And peOple can
be trained to worship. We say, "the ceiling is too low, our
peOple are too warm and friendly. If we had a different type
of building or we had a place where we could put the babies."
Isn't it true that you can provide a place and then if the
little ones begin to cry, to slip right out? And you can train
parents not to talk back and forth. I don't know how you feel
about color books and bringing the toy box to church. I was in
New York City a few weeks ago, and I went to the Riverside
church. Seated by me was a woman, three little ones and a
father. new it is true that the high vaulted arch and all
the elaborate worship ornateness that is there is most appeal-
ing. But little ones can still get a little restless. But
those little folk had been trained to listen to the preacher.
They had been trained to sing when the songs were sung. The
little one didn't know a word he was singing, but he was

 

lhPlease, Lecture I, p. 1.

15Ibid., p. 2.

97

singing to the tOp of his voice, entering into worship. When
they knelt they bowed. I was fascinated. Those little folks
sat there Spellbound right down to the benediction-~trained.
And you an% I have a responsibility to train our peOple to be
reverent.l

Alexander scored the ministry for setting a wrong example on
the platform. Perhaps the preacher should train first those who have
leadership responsibility and who are careless while assisting in
worship:

A part of the irreverence that comes is folksiness that
goes on between the pulpit and pew in the missionary period
and the announcement time. This dialogue over the time that
the (youth) Missionary Volunteers should.meet. This doesn't
have to be. The thing of insulting peOple's intelligence by
reading to them the announcements from the bulletin ought to
really be abolished. We can train peOple to get the announce-
ments in. We can write a personal letter to promote certain
things. There are many ways that we can enhance our worship
period. Because all the while you are doing this you are
enhancing what you are going to do in terms of preaching.17

Pease likewise prOposed other suggestions regarding reverence in
worship, and added the Opinion that in his Judgment the most important
function is that of the minister:

we must remember, of course, that reverence involves more
than quiet babies. It involves quietness and order in the way
peOple come and go. It involves habits of conduct--talking,
laughing, visiting during the service. It involves the atti-
tude of the young peOple. It involves the type of music used.
And, above all, it involves the personality and leadership of
the minister. A reverent minister will tend to make a reverent
peOple; and the converse is also true. When the minister walks
on the platform on Sabbath morning, he must recognize that he is
leading his congregation in the worship of God. He must himself
feel the awe and responsibility that goes with the occasion.
He must be vibrant with Christian Joy as he mdnisters to the
people. His prayers, his reading of the scriptures, his sermon,
his dress, his attitude, must convey the fact that he recognizes
the presence of God. And this can only be achieved as the

 

l6Alexander, Lecture III, p. 12.

17Ib1d., pp. 12-13.

98

preacher has enjoyed God's presence in the study where the
service was planned and the sermon was prepared. God does not
meet theApreacher on the pulpit. He meets him in his study
and accompanies him to the pulpit.15

 

In this matter of irreverence Pease next turned his attention
toward the place of worship itself:

Some have sought a solution in changing the architectural
design of the church buildings and increasing the complexity
of the liturgy. Sometimes the results of such efforts, however
well motivated, have been disappointing.1

Alexander does not agree with Pease at this point. He strongly
advocated an esthetic approach to worship through the physical aSpects
of the church, its surroundings, and appointments.

In reality, the preaching process begins outside. Long be-
fore you have ever preached a word, your church is preaching.
When we talk about the non-verbal aspect of the communication,
we are talking about those aspects that say nothing as far as
language is concerned and yet convey something that affects all
the rest that we do. . . . The architecture and the design, the
community in which a church is located and the landscaping,

. . . the sidewalk to the steps of the church.20 These are
non-verbal cues.

Alexander also observed that a person who comes inside the
church to worship sees many things that tell him.something about what
he may exPect:

The passer-by, the one who occasionally comes to church,
and the visitor, if he is aware or alert at all, begins to
take in a number of things as he looks at that church. All
of this is saying something to him which in the future affects
the GOSpel. When he gets into the foyer as it is called, or
into the area where the peOple come into the church, he looks
around; and he takes in everything that says to him something
of religion. He has looked at the outside of the church, that
which says church, because we design churches to be churchy--
although some of the modern designs I'm not so sure about. He

l8Pease, Lecture IV, pp. S3-5h.
19m1de, LCCture I, pp. 1-2.

2OAlexander, Lecture I, p. 12.

99

steps into the church itself and there he has the walls, the
windows, the pews, the rugs on the floor--all this where he
will be sitting in his worship. The lighting, the heat, ven-
tilation-~all these are non-verbal aSpects of communication.

The visitor, when seated, is then afforded a view of the chancel
area where the minister will deliver his sermon in worship:

Within the chancel itself, up here on the platform, that
which is non-verbal, you see the nature and the arrangement
of pulpit furniture. What is it like? What is that pulpit
like to the one who sits out there? It represents to him,
something . . . his feeling about a pulpit, the feeling about
the observable symbols that are there, the communion table and
that which is on the communion table, the hymnals, that which
is on the walls back there, the baptistry itself, whatever
kind of painting is placed there, the musical instruments, the
type of musical instruments, the arrangements of the musical
instruments. All this is a distinct part of worship.22

Alexander was concerned that the entire structure and appearance
of a church convey the atmosphere of worship in order that the presence
of God might be sensed:

The intangible aspect of this process we call communica-
tion, the one that escapes us the most is the presence of God.
Whatever our theology is concerning the presence of God, we
tend to feel that worship has to do with a sense of the holy,
. . . that which seems to escape the senses or the rational
factors of our lives. But nevertheless, we have eXperienced
it in moments of worship. we have sensed it in our churches,
that God is present. Nothing is being said. You can't put
your finger on it, but you know God is there. This is an
intangible aspect.

Pease delved into many areas concerned with worship from the
.historical point of view, seeking to enlarge on the subject and to
assist the preacher in the total preparation for the presentation of

the sermon during the worship hour. Beginning with times of Christ,

‘

allbid.

22Ib1do’ pp. 12-130

231bid., p. 13.

100
he endeavored to show the importance of the spirit of worship itself,

more than the nature of the physical surroundings in which worship

was experienced:

The temple of Christ's day was the one great link with the
worship of Israel's past. The services of the temple were rem-
iniscent of the tabernacle and Solomon's temple. Jesus'
acquaintance with this center of worship began at childhood
and continued throughout His life. Often He taught in its
courgfi and attended its services--He even paid the temple
tax

Pease continued:

But it was the temple that he cleansed with such rigor.
He stated that this structure should be a ”house of prayer"
rather than a place of merchandise. He even called it His

Father's House.

Next Pease observed that the condemnation which Christ made of
the Jewish synagogue and its worship was necessary because of the pride

and artificiality among the worshippers that destroyed the true spirit

of worship:

Jesus attended the synagogue, even as he visited the temple.
It was in the synagogue that he preached one of his early ser-
mons, but he was not happy with the worship that he saw there.
His most vitriolic condemnation was for peOple who loved the

chief seats in the synagogue. (Matthew 23). He Spoke of
those who ”love to stand and pray in the synagogues” (Mat—
thew 6 5). He criticized their "vain repetitions."26

Pease continued by pointing out that the sermon in the early
Christian church assumed greater significance and the physical setting

for its delivery varied.widely when the preachers were driven from the

‘tenmde and synagogues. During this period of earnest preaching the

Carristian church eXperienced rapid growth in membership:

\—

2thid., p. 12.
251hid., p. 13.

26
Ibid., p. 1h.

lOl

Sermons were preached in strange places--before the Sanhe-
drin, prior to a public stoning, in synagogues, in houses, in!
chariots, in jails--wnerever the need of the moment demanded.

The worship services today, continued Pease, while not held in
as varied manner and place as those in the early church, have, however,
the same purpose as they did-~of energizing the believers:

References to Christian worship of that day convince us that
these services were extremely varied in type. They may have
partaken of the nature of a revival meeting, an evangelistic
service, a business meeting, a testimony service, a prayer
meeting, or a home missionary service. The peOple who attended
were faced by two immediate problems: survival and testimony.
Their problems were the practical problems of a hated minority
trying to promote their message in an indifferent or unfriendly
world. They didn't come to church to be anesthetized, but to
be energized. They recognized that they had a mission, and
their worship was ce tered in the Christ who had laid upon
them their mission.

Fease exPressed a belief in order and beauty in worship. The
essence of worship, however, be affirmed, is activity.

I believe that New Testament worship--which should be our
pattern--was characterized by devotion to the spreading of a
message. We must not seek a brand of worship that is purely
aesthetic. I believe worship must be orderly and beautiful;
but I believe it should have the functional beauty of a jet
airplane ratheg than the embellishment of a 19th century
railway coach. 9

Pease pointed to the nature of worship in the apostolic church:
Its members worshipped fervently and meaningfully without
benefit of buildings, priesthood, altars, or choirs. A memorial
meal, prayer, testimony, singing, preaching, "prOphesying,"
mutual encouragement--these were the ingredients of New Testa-

ment worship. The Holy Spirit was the motivating influence,
and spontaneity was the prime characteristic. Ever before the

27Ib1de’ pp. 16-170
28Ibid., p. 18.

29mm.

102

worshipper was the image of a risen Lord for whom he knew he
might be called upon to give his life.30

In a comprehensive sweep of fifteen centuries of worship, Pease
related how the nature and elements of worship have undergone change:
the communion table became an altar, the congregational singing was
dispensed with in favor of the choir, Saturday worship was changed to
Sunday worship, the simple apostolic testifying and preaching was
changed to the priest officiating at a liturgical service. These were
the Dark Ages.

The Reformation that followed led to a re-emphasis of preaching
in worship:

One of the maJor causes of the Protestant Reformation was

dissatisfaction with this Catholic worship. This being true,
the Reformation was as much a revolution in worship as in
theology. This was inescapable, because worship is really

a reflection of theology. . . .

Luther's great contribution was hymn-singing. He also re-
pudiated the Roman doctrine of transubstantiation, . . . He
stressed the importance of preaching. Bis order of worship,
published in 1526, was very simple, consisting of hymns, scrip-
ture readings, recitation of the Apostles' Creed, sermoni and
an exceedingly simple celebration of the Lord's supper.3

How could such a great change in worship be effected in so short
a time! Peace answered:

The reformers' success, I believe, was achieved because

they were sincerely endeavoring to restore the new Testament
pattern of worship. The same warmth, spontaneity and spiritual
freedom that gave power to the New Testament Church was felt
to a degree, in the reformed churches. This new life could

not be eXperienced until the barnacles of excessive forms,
ritual, and liturgy were taken away.32

3°Ibid., Lecture II, p. 21.
amide, pp. 29-30.

321bid., p. 32.

103
Phase also noted that the major part of the worship service in
early America was the preacher and his sermon:

This was the "faith of our fathers" here in the early
nineteenth-century America. When American religion rebounded
from.the depression following the American.Revolution, when
the "second awakening” swelled the churches from.the Atlantic
seaboard to the frontier, it was evangelical informal, spon-
taneous type of religion that was ascendant.3

Speaking of the present trend in America in the direction of
liturgical worship, Pease noted:

There are psychological reasons for the liturgical revival.
The old Calvinistic and Puritan individualism became gelling
to the spirit of many peOple. Vestments, Jeweled altars, in-
cense, enchanting music appealed to the senses and required
less personal, intellectual and spiritual involvement. The
restored worship of medieval times has an aesthetic quality
hallowed by a long tradition. It can reach all classes of
people on a cannon emotional level with very little intellec-
tual stimulus or ethical demand. Its mass appeal is greater
because it requires less of the worshiper. As Americans have R
grown soft, they have adopted a less demanding way of worship.3

Pease continued his discussion by presenting some additional
factors which have tended to affect worship, the preacher, and his
sermon directly:

The psychological factor is not the only reason for the
liturgical revival. Another equally patent influence is to
be found in theological change. worship reflects the theology
of the worshiper. When the Protestant Reformation declared
itself regarding the three great theolOgical principles of
salvation by faith alone, of the priesthood of all believers,
and of the Bible as the rule of faith and conduct, it therehy
determined toisome extent its mode of worship. There could be
no priesthood in a Communion that believed in the priesthood
of all believers--therefore, there could not be a priestly,
sacrificial, temple worship. When the Bible became the rule
of theology, it also became the pattern for worship. The
apostolic patterns'were far different from.those of the third
and fourth centuries. This type of worship challenged.man's

33Ib1d., p. 33.

3“Ib1d., Lecture III, p. no.

10h

personal responsibility and imparted an intellectual quality
to his relation to God. His worship truly became ”what a
thinning man does in the presence of another thinking being
called God.’ This approach tended to reduce liturgy to a
:minimum and to increase the importance of the spokenword.35

Pease continued in his discourse regarding worship by making
these observations and suggestions:

First, our worship must be in harmomr with biblical pat-
terns. Our study of the biblical backgrounds of worship led
us to the conclusion that the worship of the Bible reached
its climax in the worship of the early Christian church. The
spontaneity, the spiritual energy of the apostolic church is
our example. True, that church has left us no liturgy. This
in itself is significant. we are not asked to copy a liturgy
but to emulate a spiritual pattern. This pattern was one of
simplicity, of directness, of spirit-filled preaching, of lay
participation, of free prayer, of spontaneity.

Second, our worship services must be evangelistic. This
means that our services should be permeated with a content and
atmosphere that will persuade men for Christ. . . . This means
our standard of reverence, our order of service, our sermons,
our music, will be of such a nature that visitors will be ims
pressed, not offended.

Third, Adventist services must be reverent. . . . In many
of our churches, the voice of God is drowned out by crying
babies. The preacher may outshout the children, but God will
not. . . . While we must be kind, Christian, and tactful in
dealing with these harassed young mothers, we must not allow
their babies to ruin the services of the church. Our church
services can never be successfully evangelistic as long as
this condition exists. Crying babies may actually be keeping
hundreds of people ggom worshiping with us and eventually
Joining the church.

The responsibility for a meaningful service of worship in terms

of content and procedure rests, observed Peace, with the preacher:

A service may be Opened with the call to worship, either
musical or scriptural, or a hymn. This act of worship may be
preceded by an organ or piano prelude, or by an appropriate
number by the choir. Following the formal Opening, there will
usually be--in one order or another--an invocation, two or
more hymns, a scripture reading, a pastoral prayer, an offering,

35mm, p. ha.

36Ibid., lecture IV, pp. 50-52.

105

some type of music, a sermon, and a benediction. The leader
of worship is faced with the problem of welding these rather
dissimilar items into a meaningful pattern. This pattern,
experience has saply proved, may present almost infinite
variations. The meanigg of the pattern mat be felt by the
leader of worship and conveyed by him to the congegationd'?

In order to impress upon the ministers present that the preacher

is a key factor in worship, Pease develOped this illustration:

for

In my class in Worship at the Seminary, I once wrote an
order of worship on the board without indicating its source.
The order ran as follows: Doxology, Invocation, hymn, Scrip-
ture Reading, firms, Offering, Meditation, Prayer, Anthem,
Sermon, Benediction. I asked the members of the class to guess
what church this order represented. One student raised his
hand and suggested a small country church. Others concurred.
Imagine their surprise when I told them the source. I cepied
this order from a bulletin which I picked up in the New York
Avenue Presbyterian Church in Washington in the sumer of 19147
when Peter Marshall was pastor! The order was simple, but the
service was made meaningful by a great preacher who knew how
to conggct a service so that the elements of worship were
there.

Sue ministers, stated Passe, do not fully comprehend the need
balance in worship between the preliminaries and the sermon:

One weakness has been the idea that songs, prayers, scrip-
ture readings, and offerings are merely preliminaries to a
sermonuitems to be disposed of quickly so an impatient preacher
can get into the pulpit. m. viewmint has caused us to ”omit
the third stanza ," to omit scripture readings, to move along
with such dispatch that no impact can possibly be made on the
worshiper. . . . when the elder hurries through the opening of
the service and gives me the pulpit at 11:15 the people have
not been resolved into a worshiping congregation. I don't want
to speak for forty-five minutes in a church. The entire
balance of the service is destroyed.

To emphasize further the important role of the minister in guid-

ing worship procedure, Passe presented certain aspects of worship to

‘_

37Ibid., pp. sis-55.
33mm, p. 63.
391mm, pp. 6h-65.

106

which ministers should give most thoughtful consideration, inasmuch as

these assist in creating a true spirit and emperience of worship.

The first is the Bible. Revering the Bible as we do, isn't
it strange that we sometimes neglect the Scripture reading in
our worship services? . . . And should we not learn how to
read the Bible? How-often we read the sacred.word haltingly
and.without interpretation. The worship lfigder should be
adept at oral interpretation of the Bible.

In order to instruct his disciples prOperly, Peace noted, Christ

used a setting in nature--the Mount of Olives, overlooking Jerusalem,

as the place where he taught them to pray. The ”Lord's Prayer” was to

serve as an example for all time of the perfect prayer--a prayer upon

whose structure and content all prayers of worship were to find their

inspiration ever afterward.

The second great area of worship is public prayer. The
usual prayers in our services are the invocation, the offer-
tory prayer, the pastoral prayer, and the benediction. We do
not need.more prayers, but we do need better prayers.

What is an invocation? It is not another pastoral prayer.
It is a prayer in which God's presence and blessings are in-
voked on the congregation. It can be mere form. With planning
and thought, it can be meaningful and valuable. We can be sure
it will not be worthwhile unless we make an effort to make it
Baa O O 0

What has been said about the invocation also applies quite
largely to the offertory prayer and to the benediction. Both
of them.can and will degenerate into "vain repetition” without
thought and planning. If these prayers are worth praying, they
are worth planning. This does not mean that they need to be
read or memorized, but the one who prays should have some idea
as to what he is going to say before he Opens his mouth. . . .
Let us remember one thing: the pastoral prayer can be Just as
important a ptit of worship as the sermon--and let us try to
make it such.

The last of these adJuncts to worship is the one most difficult

t'<>r the pastor to work with:

‘

1K)Ibicl., Lecture V, p. 71.

“11b1d., pp. 72, 77.

107

The next area of concern is an area where angels fear to
tread--church.music. I approach this subject, not as a musi-
cian, but as a pastor. I am aware that there is much con-
flicting opinion in this area. Some hold that only the finest
in church music as evaluated by professional musicians, should
ever be used in the church service. . . . I am not seeking a
compromise position, but I honestly object both to a steady
diet of Bach and to a steady diet of George Beverly Shea. I
cannot help but feel that there is a place for both. . . . As
an adJunct to worship, some of the best music is represented
in the great worship hymns.he

In the final lecture of his series, Pease presented a tOpic

which he believed to be of paramount importance as he discussed worship

in its many component parts:

The fact that little has been said about preaching thus
far in these lectures should not be interpreted to mean that
preaching is an unimportant part of worship. I have purposely
reserved.my comments on preaching for this last lecture, assump
ing that the most important tOpic deserves the most prominent
position. 3

The areas of concern relative to preaching and worship were

then identified and discussed. Pease first identified a problem of

prhmary note:

W friends, there is no substitute for preaching! In re-
cent decades the liturgical revival has minimized the importance
of preaching. The preacher has been pushed to one side in favor
of an.altar. The sermon has shortened while the liturgy was
being lengthened. . . . We could go on at length re-fighting
this battle, but it is not necessary that we do so. Every one
of us is convinced of the importance of preaching as compared
with liturgy. We recognize that the proclaiming of the word
is central in the worship service. I hope we catch the vision
of a balanced service where scripture reading, prayfir, music,
and preaching blend together in spiritual worship.

Inasmuch as the sermon is central to the worship service, the

pastor must make it his chief concern:

“Ride, pps 77-780
“Ibid., Lecture v1, p. 85.

“mm”pp818m

108

I am convinced that we do have a problem pertaining to
our preaching. While we have seldom sacrificed preaching to
liturgy, we have often, I fear, sacrificed it to the fascina-
tion of operating a program. . . . Sometimes preachers seem to
take Just a little pride in the fact that they can do many
other things better than they can preach. . . . But there is
one place where the prgacher ought to be without a peer, and
that is in the pulpi .

Pease questioned the ethics of the preacher who put little
effort into presenting excellent sermons, saying:

When the preacher sits with his church board and deals
with matters of administration and church management, do his
board.members respect him because of his effectiveness in the
pulpit? Or do they have to find other reasons to respect him
despite his ineptness in the pulpit?

When a preacher participates in the social life of the
church, is his image enhanced by his effectiveness in the
pulpit? Or does he have to compensate for pulpit ineptness
by endeavorins to compete in other areas of activity? Again,
I insist, there is no substitute for preaching.

He then identified the type of preaching that he had in.mdnd--
worshipful preaching:

When preaching is considered as a part of worship, it
takes on a new dimension. The preacher is doing more than
speaking to the peOple. He is participating with them in
the worship of God. His words are designed to interpret and
illuminate the Word of God. As this process proceeds, both
preacher and peOple feel a growing love and reverence for
the Author of the Word, and for Jesus Christ who was himself
the Werd.made flesh. Worshipful preaching avoids that which
is trifling and inapprOpriate, for it is aware of the presence
of God. Wbrshipful preaching must rise higher than a mere
discussion of political or social issues, because the preacher
is speaking for God. WOrshipful preaching must be biblical,
not in the sense that it will always be a formal exposition
of a passage, but in the sense that it is always rooted in
the Bible and is always seeking to make the biblical message
clear. Worshipful preaching can never be harsh and vindictive,
for such attitudes are foreign to the spirit of the worship of
God. . . . In short, there are few visions that we can gain that

 

”Ibid., pp. 87-88.
“Ibid., pp. 88-89.

109

will help us more with our preaching than a cleai understanding
that it is the high point in the worship of God. 7

Agreeing with Passe that preaching today must take on new dimen-
sions to be truly worshipful and truly meaningful, Richards said:

so more churchicating [sic] or institutionalism will
meet the needs of people today. Therefore, our worship mat
be vital, and our sermons should be something more than mean-
ingless monologues or moral platitudes or church decrees.
'naose things don'thgean amrthing unless based on the Word
of the living God.

Not only, noted Alexander, does the church beckon to worship
(or fail to according to the case), but the moods which people bring
with them vitally affect the direct results of the worship service,
either positively or negatively:

Worship moods are intangible. Last year we discovered a
great deal about this as Professor Passe spoke on Worship.
When most people come to your home , they are different from
when they come to your church. When they come into that church
on Sabbath morning to worship, and the worship hour begins, the
mood for worship is established by a number of things as they
come there. The world without and its condition, that which
is affecting their thinking within their neighborhood, their
world about, case into that worship mood and it is all an
intangible thing that many times they are not even aware of.-
the fight with the husband that very morning, the getting of
the children ready and the fuss. The failures and the weak-
nesses of the week that they bring with them for that moment
of worship affect the mood of worship, affect coumnication.
They are affected also by the personal states they have, their
feeling physically, emotionally at a given time. And this
fluctuates so very much when in a moment of worship, in a
mascot of communication between pulpit and pew this comes to
play very definitely. It is affected by the worship events
themselves. You have been in church and I have been in church
where that thing moves so that it seems as though you walked
up the steps and the curtain was pulled aside and you saw God,
and you came back down and out into the world a better person.h9

 

”Ibid., p. 90.
l‘eikichards, 1966, lecture V.

”Alexander, lecture I, pp. l3-lh.

110
Alexander also called attention to the fact that in the worship
service there are many other variable factors which directly affect the
outcome of the service:

Other times when the worship events were different, the
sequence of events, the materials that were used, the way
the worship was conducted, made the whole difference. And
all of that was an intangible thing. The Bible, the prayers,
the music, the sermon, the order of the worship service and
its conduct. ihese come into play before you ever get up to
preach. Your church outside and inside had begun to preach
for you. That which is present in terms of worship, in terms
of the moods and the presence of God is already comxnicating.
And that which is liturgical which you do in terms of worship
is all non-verbal--not a word has been spoken except where
there are responses and singing, and the prayers that have
been spoken. But it all affects what you are doing as a
preacher.5°

With respect to the pastor’s own involvement in worship, Alex-
ander told of an experience which illustrated his convictions about the
response to worship of the minister himself:

And then the involvement in worship. I get the feeling
sometimes, men, as we watch these folk on the platform, these
pastors, that they are anxiously waiting until the moment of
preaching begins. They can hardly wait. When I was in Hawaii
a few years ago, we went on Easter Sunday morning to the Congre-
gationalist Church to hear the morning service. I shall never
forget the young Hawaiian pastor because of his personal involve-
ment in worship. When the Word of God was being read, one had
the feeling that this mm was focused on that, and incidentally
they had a deaconess read the Scripture, and how she could read.
But he listened to that as though the voice of God were speaking,
which it was, to the peOple. During the singing as he stood,
it wasn't this slouch-"you know how we do as we sing up there
sometimes on the platform. It was his earnest heart reaching
out as he sang the hymn of the morning. He entered into the
hymn of worship. To watch that man involved in worship made
me ashamed of w approach on the platform. We think about our
message, and we remember, "I have to think of that person over
there.” So we Just let worship slick by, but we are there to
worship as well and we are thefi to met people in worship.

This makes a great difference.

 

Solbid” p. 1%.
511mm, Lecture 11:, pp. 11-12.

111
Though the lecturers considered here vary somewhat in their
ideas for conducting worship services, all concur that constant atten-

tion must be given to sermon preparation and presentation.

Evangglistic Service

 

The purpose of the H. M. S. Richards Lectureship is to assist
ministers to become better exporitory preachers, especially concerned
with the sermon during the worship hour on Sabbath morning. As has
previously been noted, many of the lecturers have been, therefore,
principally concerned with this aspect of the preacher's work.

The hour's worship service each week should be Just what the
name indicates--worship and praise to the Creator--a creature to
Creator-centered service, in which the committed person renews his
relationship with his Creator and Redeemer. The evangelistic service,
on the other hand, is one in which the church reaches out to those who
have made no commitment to the way of salvation based on faith in the
atoning death of Jesus Christ as presented in the Christian Gospel.
Since most pastors preach evangelistically in an evening service within
the sanctuary or in an auditorium service elsewhere, it was thought
best to include here whatever material was presented relevant to this
phase of the preacher's work. Six of the lecturers spoke on evangelism
and the evangelistic services conducted by the preacher.

Although Richards' approach to evangelism.was that the Sabbath
morning worship service should be sufficiently evangelistic to persuade
visitors to make a commitment to Christ, Osborn's major objective was
that the minister should be an.administrator, organizing and training

the laymen for evangelistic services.

112
Since Richards has done much in radio broadcasting, he believes
a morning worship-service broadcast would be of benefit not only to the
church.members but to the building up of the church by reaching lis-
teners in the community. He cited one preacher who has been quite
successful in using this procedure:

Dr. Lawson has found that a broadcast of his regular ser-
vices every week has built up his congregation. This has
continued since l92h and shows that in large citges a regular
broadcast of church services helps in many ways. 2

Osborn, on the other hand, advocated that it is the preacher’s
place to inspire and train laymen in the church for evangelism and he
substantiated his view with examples from church history:

Christ revealed the rich worth of plain men and women.
He not only made them.more precious than the gold of Ophir,
but He used them as candles to bring light to the darkness
of the souls of men. . . . With the light of His glory shining
out of their hearts, Christ sent forth common man and women to
reveal His glory. In less than a century they became a great
army of laymen who, unarmed, conquered the armed legions of
Rome and left Christianity triumphant over its pagan pre-
decessors.

The great revivals in the church have coincided with
the importance of the place of the layman. Note, for example,
their place in the great Wesleyan reformation of the 18th
Century. The lay preacher became an institution in his movement.
Hundreds of them were sent forth as itinerant lay preachers,
and the heroism of those rustic missionaries forms one of the
romances of history--a romance whose full significance has never
yet been penned. For these virile messengers of the cross no
weather was too inclement, no road too boggy, no ford too swollen,
no community too degraded, no mob too violent no privation too
severe to interfere with their round of duty.5

Judging from this illustration which he used, Osborn believed

the persuasive effect of the laymen to be very great:

 

52Richards, gp. cit., pp. ash-2&5.

53Osborn, Lecture V, p. 9.

113

Dr. Edgar DeWitt Jones, who for a long time was pastor of a
strong church in Detroit, once said that if he were offered the
choice between having the greatest preacher in America in his
church to preach daily for six months, or having one hundred
members of his church pledge to make two calls each week, he b
would prefer the latter as a piece of evangelistic strategy.5

Osborn did not imply that the evangelistic ministry of the

preacher was ineffective, but that the laymen had greater advantage

over him in three areas:

The tremendous potential for soul winning embraced in the
laity is superior for three reasons. First, because they are
not handicapped by the "stigma" of professionalism as is the
minister. The clergy are paid to do a spiritual work. Like
a physician or an attorney, he is kept on tOp for use in time
of special need. But laymen being non-professional have a more
relaxed status with the unconverted. Second, because they are
not handicapped by a lack of communication. The ministry is
pushed off into a class by itself. Peeple are not the same
when a preacher is around; they watch themselves as to how
they act and what they say. But laymen live on the same plane
with their fellows. They speak their language; they understand
their problems. Thus the door is Opened and greater accessi-
bility afforded. Third, because he has the advantage of a sheer
weight of numbers, this gives him a place of superior strength.
Because he is many he can do much. There will never be enough
professional ministers to finish the work. The ground will never
be covered until laymen can help in a strong way. It has been
well said that the laity is the sleeping giant of Christendom
and constitutes vast, untapped sources. 5

Summarizing his concern that the laymen be used in the evangel-

istic thrust of the church and then relating his succinct formula for

training, Osborn said:

The many pastors are depending upon gadgets and equipment
for their soul winning when they should be depending upon their
laymen. . . . All manner of gadgets and equipment have been made
available to the pastor for his evangelistic endeavor. If the
bulk of his time is concerned in their use rather than in the
training of his laymen, he will eXperience only a minimum reward
for his labors. . . . There are five principles which have proved

 

5thid., p. 10.

55Ib1d.

11h

helpful to me in utilizing the potential of the laity. They are::
enlistment, organization, instruction, drilling, and supervision.)6

SinceAnderson57 believes that the call to preach is the call to
evangelize, like Richards, he does not concur with Osborn's idea con-
cerning total involvement of laymen in evangelism.

As ministers we have to deal with hearts and minds. We

have to awaken interest in holy things and lead our hearers
to accept the provisions of grace. To awaken and hold that
interest long enough to get a decision for God is the real
challenge of evangelism. Not how many fish are seen, but how

many and what kénd are caught is the real measure of evangel-
istic success.5

Coming directly to the heart of the evangelistic service--the
sermons-Anderson contended that the preacher could accomplish his goals
best by the expository preaching method:

Having had Opportunity to observe and participate in these

many types of evangelistic and pastoral ministry, I am.sonvinced
that eXpository preaching is by far the most productive and con-
solidating method of evangelism. The results are more lasting,
for the converts are moulded.by the power of the Word rather
than by the persuasion of the preacher.59

Anderson prescribed what he believed to be one of the best Bible
boots for evangelistic preaching: “Some books lend themselves more
readily to evangelistic eXposition than others, and Hebrews is certainly
one of themaéo

Though Anderson, Richards, and Osborn differ in their methods

of approach to evangelism, all believe in trying to reach anyone they

 

563239.” pp. 11-12, lit-15.

57Anderson, gp. cit., p. 1n.
585939., p. 153.
595933., p. 151:.

60Ibid., p. 156.

—.

115
could with the message they were preaching-~memhers or non-members. In
contrast, Heaven's great concern was for the "unchurched," those who had
left the church or who had never been part of a church body:

PeOple are inquiring. PeOple are looking. America is
full of fringes in religion. The important question is how
do we reach them? How do we attract their attention? How do
we hold it? How do we bring them to the church? . . . We have
got to leer to bring a message of faith and reality to the
unchurched. 1

After speaking about the great disparity of language between
those who are church members and the unchurched, Beaven spoke of the
language that might bridge this communication gap:

And I would like to suggest that it might even be possible

to use slang in the pulpit, not in your Sabbath.morgéng worship
service; but among the public this might be useful.

Beaven believed that if Christians were to have real convictions,
they might become the greatest evangelistic force in the world:

we talk about Christianity being a bulwark against com-

munisms well, true Christianity would be a bulwark against
communism, but the reason why it isn't today is because it
isn't Christianity. If we had as Christians-~and I speak
loosely now of the American peOple--the strength of the con-
victions of the communists, there would be no problem; but we
don't. You.men who have been overseas and seen the communists
coming in and.working, you know 18 is one of the greatest
evangelistic forces in the world. 3

heaven's summing up of the power of committed Christians among
the laity correlated.with what Osborn indicated could happen when Chris-
tian laymen are fully dedicated to Christ.

Passe, while speaking of the worship service, indicated how it

might also have evangelistic overtones, that is, an appeal not only to

 

61Beaven, Lecture V, p. 17.
62Ibid.

631mm, p. 16.

116
members for a refreshing or renewal of their relationship with God but
to visitors for their commitment to Christ, perhaps their first.

.Nany of our peeple are longing to bring their friends and
relatives to church. Physicians would like to bring their
patients. . . . If we would conduct services and preach sermons
that would reach these visitors, we might, in many cases have a
constant attendance of non-Adventists , many of what would accept
our faith. These peeple who come in through the front door on
Sabbath, who learn to know us and love us, who worship with us
and fellowship with us, will stay with us, once they are brought
to a decision.

I know this works, because I have tried it. As a pastor of
a church in a large city, I found that nothing added more to the
spirit of the Sabbath services than the presence of visitors who
came week after week, and some of whom.finally Joined the church.
This does not take the place of evangelism in halls, tents, and
"bubbles,” but it adds to the effectiveness of conventional pub-
lic evangelism. It should never be necessary to avoid bringing
interested peeple to the church until they have made a decision,
lest they become discouraged. Church attendance should help
interested peeple make a decision.

Preparing for an evangelistic effort is more than scatter-
ing literature throughout a town. One factor is to deve10p a
worship service that willGEold peeple who might be brought to
the church by the effort.

Pease's remarks coincided with heaven's that the danger in any
worship service--whether pure worship, worship with evangelistic over-
tones or pure evangelisms-lies in the preacher's presenting what is
not relevant or communicating ineffectively that which is relevant.

Some evangelists pitch their tents and speak to a society

that existed seventy-five years ago; and they wonder why so
few listen. Some pastors wonder why their young peOple are
so indifferent, not realizing that their ygung peOple have no
idea what their pastors are talking about. 5
.Alexander66 commented on one phase of evangelism not particularly

noted.by the other lecturers. He pointed out emotional dynamics and the

 

6kPease, lecture IV, p. 51.

651mm, Lecture v1, p. 95.

66Alexander, Lecture VI, p. 11.

117
way in which they sometimes operate to complicate the work of decision-
making in an evangelistic service.

Speaking of evangelistic services and opportunities for evangel-
ism in the work of the church pastor, Richards repeated an idea which
he presented in his first series ten years earlier:

If I were the pastor of a church now, I would try to get on

the radio for five minutes each day; This broadcast would be
without music, and you can say a lot in five minutes if you talk
right along. The announcer would say both before and after,
"This is pastor so-and-so of the blank Seventh-day Adventist
Chur ." PeOple will want to come out to your church to hear
you.

Richards revealed that his own pastor in Glendale was using the
above suggested evangelistic plan:

He goes down on Mbnday and puts the whole week on one tape.

He doesn't ask for mail, he is seeking to build up church attend-
ance, and he is Just packing our church on Sabbath with sitors.
. . . Hundreds are coming as a result of the broadcast.

All the men referred to in this section, though agreeing largely
on the substance of the evangelistic service, were divided in their
methodolOgy for procedure. Some believed in reaching all peOple, mem-
bers and non-members; other focused on the ”unchurched." Richards
stressed appeal by radio; others believed in personal invitation to

church services; and still others advocated the conventional tent,

auditorium, or lecture hall plan.

67Richards, 1966, Lecture v.

68Ibid.

118
B. Congregation

Analysis of the Congregation

Eight of the ten lecturers of the H. M. S. Richards Lectureship
made observations to the effect that the preacher must have a thorough
knowledge of the members of his congregation if he would persuade and
influence them. Further, some of the speakers presented methods Of
securing this information. The following quotations will seek to re-
veal what the lecturers said, and give as many principles and sugges-
tions as were discovered for carrying these into effect.

Richards showed by several statements that the preacher should
be concerned about the audience or congregation which he finds before
him. He should.manifest a special concern for the audience and attempt
to understand it: "Sometimes you may have responses from your congre-
gation that are not helpful."69 Further he stated: ”Also, we should
respect the audience to whomvwe speak."70 In order for Paul to present
his closely reasoned talk on Mars' Hill, he had to know much about the
fixed attitudes and beliefs of the Athenians and adapt to them: "He
adapted his style to the character of his audience. . . ."71

To illustrate the concern a minister should have particularly
for the spiritual needs of a congregation, Richards related the exper-
ience of a famous clergyman:

Dr. Dale, a great theologian and a great preacher and pastor,
once confessed that for many years he had been thinking only of

 

69Richards, Op. cit., p. 129.
7°Ib1d., p. 125.

71Ibid., p. 168.

119

the truth he preached, and not of the peOple to whom he was
preaching. When he began to think of his listeners and their
need of salvation, then the truth he preached was incarnated
in Christ.72

Applying this truth to today's sermon, Richards continued:

And so today the need of man is the occasion of the sermon,
the reason for the sermon, the reason for all preaching. If by
some sort of spiritual X-ray you and I could look into the heart
of every person in our audience when we rise to speak, would it
not change our preaching? Would it not give us more enthusiasm,
more earnestness, more carefulness, more sympathy? Wouldn't it
shame us out of our listlessness, our dullness, our perfunctory
officialism? Suppose you could see that tomorrow, next week,
someone in your audience is going to die, and he is hearing his
last sermon today but doesn't know it. Suppose there is someone
there whom the shadow of a great sorrow is Just about to grip,
and he doesn't know it. There is a.man.who is going to lose his
wife before the week rolls around. . . . What do you have to say
to these peOple273

The minister, Richards continued, should know the individual
needs of each member of his congregation and adapt his message to their
need; thus he can fulfill his spiritual responsibility toward them:

. . . how much more important must it be for the Christian

minister who ministers to the eternal destiny of men and.who
looks out over his congregation and {calizes that their spiritual
prosperity is largely in his hands.7

Heppenstall, in Lecture VII, also spoke of the importance of
having sermons geared to the needs of the man in the pew: fiz-The47
fundamental principle in teaching technique from the pulpit is audience
participation."75 He continued: "The teacher-preaching technique

considers the hearer in the pew as an equal in the search and study

721mm, p. 190.
73mm, pp. 29-30.
7thid" p. 309.

75Heppenstall, Lecture VII.

120
for truth."76 In this statement Heppenstall revealed concern for peOple-
oriented.messages.

Osborn, likewise, stressed similar concern for congregation-
oriented sermons: "The rising educational standards of the American
congregation demands greater scholarship in the pulpit."77

Despite this trend in education, Osborn admitted, the average
man is still with us and must also be considered:

we must have faith in the capacity of average peOple. It
has been observed that stupid peOple are often bright peeple not
yet awakened. Once they have been awakened and given a chance,
they often pleasantly surprise us. It is not well to build up
your hape with a few brilliant or highly talented peOple to
carry on your missionary program. . . . Turn to the peOple
whom.you may consider only average in abili . Mediocre folk
may be geniuses whose hour is not yet come.

Anderson continued in the same vein by emphasizins that great
truths must be presented in the setting of today's needs:

That message of salvation has been essentially the same;
yet in order to grip men's minds it has had.to come to them
in the setting of the times in.which they live. . . . The mes-
sage of salvation does not change, but its garb must fit the
tiles. Truth may not be new, but we must preach it for its
current value.

Coming more directly to the point of analysis of the congrega-
tion, Anderson commented:
Another thing to consider is the peOple; even in Christian

communities they were different a half or even a quarter of
a century ago. To hold the interest of the public today a

761bid.

77Osborn, Lecture I, p. 2.

 

781mm, Lecture v, p. 16.

79Anderson, Op. cit., p. 25.

121

preacher must have more than knowledge; he must have technique
and brevity.80

The concern for persons, and the relevancy of the preacher to
the peOple in the pew was the further concern of Anderson:

Ahstractness is one of the greatest curses of preaching.
Peeple are gripped not through abstractions, but through per-
sons. Focus your thoughts not on words, but on peOple. The
nearer you c e to sitting in the pews the more real will be
your'message.

Beaven, too, believed that each sermon should fit the needs of
a specific congregation; and that the preacher should eXpress a concern

toward those to whom.he is preaching:

Is what you preach God's were: we ought to be more concerned
with our preaching from.the pulpit as to whether or not we are
rightly representing God than any other single criterion. In
this sense every sermon then is an event. It is an end in it-
self to present God at that time in that way to a certain
congregation.

And I would eliminate completely the argument about whether
a sermon should be content-centered or whether we should con-
tinue to consider how well it is done. These are both essential,
but far more important is what happens to those who listen as
they hear the sermon preached. You are aware, I am sure, that
a church grows when its preaching is dynamic and that it lags,
when it is not. Good preaching should be God in action--today
--to these peOple--in a beneficial service. Someone who is
ready to see a vision of Jesus should be brought face-to-face
with Kilt .And I would submit, brothers and sisters, that it
is one thing to love to preacg and it is another thing to love
the peOple to when.we preach. 2

In addition, Beaven expressed his concern for meeting the needs

of the peeple and indicated that further emphasis would be advanced in

this area:

we are going to talk about studying peOple this week. All
the studying of methods are oriented toward one end and that

801bid. , p. 82.

81Ibid., p. 160.

82
Beaven, lecture I, pp. 5-6.

122

end is how best to convey the gospel of Jesus Christ so that
it will move mankind to the kingdom.8

In Lecture II Beaven continued his discussion regarding audience
analysis and drew some specific inferences:

The next thing is what relationship do these words and
this eXperience have to my peOple now? And until you do this
you have not prepared a sermon. You have prepared Biblical
exegesis, but not a sermon. You do not have a sermon until
your congregation specifically has been taken into considera-
tion with the text.

How this immediately makes some inferences here. One of
the inferences is that you can't preach the sermon everywhere
all the time. And I believe that. But I don't believe that
this means you can't re-use the sermon. They are not the same
thing. A few weeks ago I had an interesting experience which
I think will illustrate this. I was talking about tobacco and
alcohol in a series of high schools. I talked in seven high
schools in two days. They were essentially the same tOpic,
the same subject, but I used seven introductions, and seven
conclusions. They were all different. I walked into a high
school and saw 700 peOple sitting in a beautiful auditorium
with plush seats, hanging curtains, quiet, peaceful and start-
ing the program with prayer--supreme court or no supreme court!
Then I began to talk to these peOple on the basis of what is
going on here. I go to the next one and I have 700 peeple
Jammed into a gym with #00 sitting down and 300 standing up,
and they are so noisy they can hardly hear themselves, much
less me. well now we have got to begin all over again. The
same message, but different peOple. And no sermon with the
exception of an occasional masterpiece which is so universal
you can use it over ggd over, will fit any congregation you
happen to walk into.

Beaven emphasized the relationship which exists between text
and peOple, saying: "In other words--in the aim of the sermon--the
audience is paramount. not the text. The text is paramount with truth,

but the audience is paramount in application.'85

*

83Ibid., p. 16.
8thid., Lecture II, p. h.

85mm.

123
Beaven continued by emphasizing that in order to prepare for the
effective application of the sermon in the lives of the peOple, the
preacher needs to have a clear objective and to know his congregation:

And so as I study how to present my sermon, I study what
steps I must take on the basis of this text to accomplish this
objective in the lives of my peOple. And.almost every sermon
should be planned in this exact fashion. We ought to be able
to say, "I expect my peOple to relate themsggves thus in think-
ing or action when the sermon is preached."

In summing up this point, Beaven used an apt and powerful illus-

tration.

The preacher’s goal is commitment to the gospel. This is
why he preaches. He proclaims the gOSpel in such a way that
men are brought closer in their relationship to God. The best
illustration that I know of the preacher's jdb is that he stands
straddled between earth and heaven with one hand gripping the
congregation and he other gripping God and he must never let
go of either one.

Beaven then focused attention upon the similarity of objectives
between the sermon of the preacher and the product of the salesman:

The minister who most effectively can reach his congrega-
tion.must have a constant awareness of their interest. A teen-
ager is reported in one of Jackson's books as saying about her
pastor, ”When he preaches it is like drOpping a custard pie
that splatters over everything but doesn't hit anything very
hard.” . . . how the successful salesman wants to sell his
product. One of you yesterday talked to me about the very
close relationship between preaching and selling. There is
a very close relationship. The basic formula for the sales
approach is exactly the same as it is for a speech. Your
approach, presentation of the facts, answering objections,
and close is very closely related, very much the same. And
the successful salesman is the man.who studies his customer
more than his product. Be learns to relate his product to the
particular customer wggm he approaches. The same principle is
true from the pulpit.

 

36nna., p. 5.
87mm.

88Ibid., Lecture III, p. h.

12h
Beaven used the example of Russell Conwell's ”Acres of Diamonds”
as one of the most widely heard sermons or lectures ever given in the
United States. It was delivered perhaps 6,000 times, and the proceeds
from it helped to found Temple University. Regarding the analysis of
the congregation, Beaven observed:

"Acres of Diamonds" was never given twice the same way.
What you find printed in a book is the way it was given once
somewhere. For whenever Russell Conwell came to a town he
spent hours going around talking to peOple and then he built
his entire set of illugtrations to fit that particular town
where he delivered it. 9

Specifically, Beaven noted that differences in presentation are
required by the intelligent, educated audience as contrasted to the

uneducated:

For intelligent peOple, it seems important that an intel-
lectually fair presentation he made. It may even be wise to
present both sides. But to the uneducated this is a method
of confusion, and should never be tried. . . . We have got to
tailor our message to fit our peOple so they can understand.90

Pease, too, develOped the theme of "adaptation." Speaking of
the importance of endeavoring to meet the needs of the peOple and of
communicating effectively, he said this about the preacher:

He should learn how individuals and groups behave so he
will know better how to reach them. Some evangelists pitch
their tents and speak to a society that existed seventy-five
years ago; and they wonder why so few listen. Some pastors
wonder why their young peOple are so indifferent, not realiz-
ing that their young peOple have no idea what their pastors
are talking about. Making our message relevant does not mean
that we change it, or water it down, or emasculate it. It
simply means that we communicate it, that we put our thoughts
into forms that can be grasped by our listeners.91

 

89Ibid., p. 6.
9°Ib1d., p. 8.

91Reese, Lecture VI, p. 95.

125
In his lecture entitled "Ears in the Pew," Alexander, too, in-
troduced the subject of audience analysis:

All that is going on within the person as he sits there in
the pew, is a dynamic thing. So many things are at play and at
work as he sits there. I look at you tonight sitting here com-
paratively placid and full and happy, and you are here for a
purpose, and I can say some things about you, and yet the dy-
namics that are involved in your life are so complex that all
I can do is attempt to abstract some things out about peOple
in the pew, see if we can put these together so we become aware.
The target of tonight's talk is to try to help you to become
aware of the people who are in your pew. Most of you have read
books on speech. You are acquainted with audience analysis. A
lot of what I say tonight will be repetitious, I'm sure. But
let's look at it together.

One of the areas that we can speak of is the sameness that
is found in the human equation. That even though there are in-
dividual differences, which we assume, there is the sameness
about the human equation and.we can go as a beginning point to
these basic things. For example, each of us is a physical organ-
ism. I think we would admit this. we have similar hungers, body
hungers, similar drives, similar urges, similar instincts. There
are as many lists as there are psychiatrists of these instincts
and urges, these hungers, these drives.

Next, Alexander spoke of a number of aspects of the human equa-
tion which cause us to be unique from.one another:

Then there is to be assumed that we think about those who
sit in the pews, the uniqueness of the human equation. And we
Speak here of heredity and environment. There isn't a one of
us here tonight but what is unique in terms of the genes and
the chromosomes and the things that have gone together to make
us physical specimens, emotional persons, spiritual persons in
terms of heredity.93

"we are unique in our capacities for response," he said.

This is a very difficult thing when you think about it in terms
of preaching. I remember when we received the call to go to the
church in Los Angeles, the thing that frightened me the most was
the fact that I would have h60 medical doctors in my audience.

I would have individuals who were scrub women in the hospital.

I would have professors. I would have this large range of

92Alexander, Lecture II, p. 3.

93Ibid., p. h.

126
individuals. I talked to Pastor Richards about this, and his
counsel to me was, "Rimember this, they all eat potatoes, and
they sleep in beds."9

Alexander spoke also of the experiential differences that exist

among peOple:

the

Han is unique in his experiences. You and I sit here to-
night, sum total of the experiences that have come into our
lives, both by Providence, by some of the things we have done
by putting ourselves in the way of experiences, and things that
have come to us in many other ways. we are unique in our dis-
positions, in our states of’mind. All this points to the
uniqueness of man as well as to the sameness.

He continued:

Let's look at the pew in terms of their backgrounds and
their dispositions. Let's look at them in terms of the atten-
tion and the interest that is involved in preaching and let's
look at them in terms of the ingernalization and interpretation
that goes on of our preaching.9

Alexander urged preachers to know the background of peeple in
congregation.

If we look first of all, at the backgrounds of the persons,
we will talk about their beginning, their birth, their heredity,
and their age. we will talk about their life functions, their
individual capacities, the geographical location and environ-
ment, their education, their vocation, and thus their economy,
and their social-cultural system, Here you have the basic
aspects of audience analysis that is done in terms of the back-
grounds of individuals. Think now, of the people in.your pews,
the saints that sit out there from week to week, the sometime
visitor, the one who is interested. .As a part of your pastoral
visitation, as a part of your becoming acquainted with the peOple
in your church, one of the things that is of help to you in your
preaching is to know something about their birth and heredity.
It is always a very interesting thing to talk to them about
their forebears and where they come from. I learn tonight
that this man Harding was born in Calcutta, India.

9thid.
95Ibid., p. 5.

96Ibid., p. 6.

971mm, pp. 6.7.

127
Speaking of the preacher's home visitation program as helpful
in determining audience analysis, Alexander stated:

How well acquainted.with our congregations are we in terms
of their health, their personal habits as persons, their per-
sonal preferences and tastes? As we go into a home and we see
the type of furniture, we see the type of books that are there.
we have Opportunity to go into the kitchen, we have Opportunity
to sit at the table. A lot of these things that would go by
unaware as we have the second piece of pie, might be ver§ help-
ful to us in terms of analyzing that audience later on.9

Consideration of the emotional climate of the members of the
congregation is also important, observed Alexander:

we have peOple who seemingly have been squelched when they
were young, who hide and clothe their emotions. They feel bad
when they see other peOplc wiping tears away and blowing their
noseggon either side,when they are not able to respond in this
way.

It is of consequence to the preacher, noted Alexander, to know
also the geographical location of birth:
The next thing we have mentioned is geOgraphical location
and home environment, as these relate to influences on belief
and attitudes. One of the first things one of our teachers
at the university tells his Civil war class is that the South
lost. And this is kind of hard for some Southerners to accept.
we smile at it and inwardly we wonder why they're this way.
But as far as their beliefs and their attitudes toward the
peOple of the NOrth, the fact that they were born in the South
makes a great deal of difference.100
Alexander continued by observing that a concern to discover as
may other facts about background, home environment, and education is
the responsibility of the preacher:
I think one of the things that helped me as a young preacher

more than anything, was to hit upon an idea in.my church visita-
tion. In a new church, the first thing I do is to visit the

98m1a., p. 8.
991mm, p. 9.

100nm.

128

homes of all the membership and to do it in a routine fashion,
so that at the very first I discover some of these basic things
about them. . . . Education, the ascertaining of the education
levels of our folk and what they had studied, and the things
they were interested in.101

Continuing on with his concern for knowing the educational and
reading interests of the congregation, Alexander said:

The kind and quality of education, the reading backgrounds,
the reading habits. One of the first things I like to do when
I visit a home, is to see what kind of books they read, what
kind of magazines are there. Because you begin to know what
sort of things are in their minds. New a lot of magazines that
you see are placeg there for show, it is true; however, a lot
are being read.10

Speaking of the language that the preacher should use in connec-
tion with his congregation, Alexander observed:

I had an interesting illustration Just this morning with
Larry's sermon. The sermon that he preached out in Van Nuys,
California, language that would fit perfectly there and by his
own admission it had to be changed to preach to a group in New
Jersey. It doesn't mean that the folk in New Jersey are less
than the peeple out there. It Just means that we make a transi-
tion, when we adapt ourselves to the congregation to whan we
preach.1°

.Moving over into another area of pastoral concern, the socio-
cultural, he stated:

The socio-cultural system. Here is a significant area.
Because it has generally been discovered by the communication
theorists that the modes and the patterns of communication
that have been adOpted are develOped from the characteristic
communication of peOple about them. th only in the accent
that peeple use in their words, but also the wag in which they
persuade, the way in which they are persuaded.1 h

IOlIbid., p. 10.
1°2Ib1d., p. 11.

103Ibid., Lecture IV, p. 17.

1°“Ib1d., Lecture II, p. 12.

129

Another area in communication theory for the pastor to consider

is relative to the "reference group.’ Alexander explained it this way:

It was thought for a number of years that the voting habits
of the peOple of the United States were based upon the great
knowledge they had because of all of the television and radio
and the newspaper propaganda that had been given out. So some—
one took the trouble to trace the voting habits of a certain
area. What they discovered was that the leaders in the commu-
nity--the druggist, the grocer, etc.,--these reference group
leaders as they spoke Of their personal preferences for a
candidate, the peOple that come in daily for their haircuts
and for their groceries took from these individuals their cue
as to how to vote. It happens in voting. It can happen in
church.

Returning to an area within the sociO-cultural system, Alexander
offered.more suggestions for the preacher's benefit.

And that is role and status within this socio—culture. We
have relegated the idea of role and status to the psychiatrists
and psychologists, but actually every person comes into life in
an environment in which his role and his status are pretty well
prescribed, depending in which area he finds himself. For ex-
ample there is the prescribed role for father and mother, for
husband and wife. . . . A part of your marriage counseling prob-
lems, for example, come when you have a man who comes into
marriage with an idea in his mind Of the role a wife should
play, with an idea of the role a husband should play. And the
wife comes in with her idea of what a bride should be and her
idea Of what a groom should be And the problem you have here
is a complete role conflict.106

Alexander next prOpounded the concept of status:

This leads us to the idea of status. Now, when you have
these various roles, there is clustered about them.a certain
esteem and certain authority, certain prestige and power. Part
Of these are inherited--the status within your church. I had
the Opportunity a number of Sunday mornings to preach to a Con-
gregational Church near the University. And the banker is in
the church and he sits there at a given place and the rest of
the peOple look upon him as the leader in the church. He's
the man with the money. He's the leader in the community. He
has the status. And he knows it. And the church knows it.

1°5Ib1d., pp. 12-13.

106Ibid., pp. 13-1h.

130

They accord him this status. By his becoming the banker, by
his acquired or inherited money or whatever he ot from whom-
ever he came from, this man has certain status. 0

In similar vein, Alexander noted that a knowledge of a congrega-
tion's Spiritual life would greatly assist the pastor in the preparation
of sermons to meet their specific needs. He illustrated this with a

reference to his wife's prayer life:

I was married for a number of years before I discovered my
wife's attitude about prayer. I was not willing to give this
woman of mine religious liberty. I demanded in my husbandly
way that she pray the way I prayed. And finally one day she
said, "I'd like to tell you how I feel about prayer." And.when
she was through, I discovered her prayer life was much deeper,
much richer than my own. Unless I know this abogt my congre-
gation, it is very difficult for me to preach.10

Recognizing wide variations in the moral-ethical value systems

even among church-goers, Alexander stated:

PeOple have vested interest, and our people are Just as
absorbed in their environment as anyone else. This goes along
with the value systems they have. Every person in your church
to whom you speak has a moral-ethical value system, a set of
spiritual values. He has a heirarchy Of these.

Near the conclusion of this lecture, Alexander again summed up
the importance of audience analysis in increasing the efficiency of
pulpit-pew communication, but stated unequivocally the need of the
Spirit of God in all matters of communication.

I think we have to realize that there are several things

the preacher can do to enhance his communications in terms

of audience analysis, and there are some things that only the
Spirit Of God can obviate. Because there are some things that

 

1°7Ib1d., p. 15.

1°81b1d., p. 17.

109Ihid., p. 18.

131

in Spite of all you know and in spite of all you do, will stOp
pulpit-pew communication.1

In his second series of lectures, Richards Spoke directly of his

concern for congregation analysis when he said: "Whatever you do, fit

your sermon to your audience.”111

Presenting an illustration depicting the concern that he mani-
fested when confronted with an audience on one occasion, Richards said:

I spoke to a group of idol worshippers in Africa. . . .
Only one sermon had ever been preached here before, and here
they were. They knew absolutely nothing about Jesus, the
Bible, or God. They had bones in their ears, wore wigs, and
were raw heathen. I spoke to them through two translators.

I began.with things they knew about, the sun, moon, stars,
rivers, streams. I told them that peOple in our country had
sinned and they were all dying. Then I told them about Jesus
who came from heaven to save men who were dying. Their imme-
diate reply was, ”Our men and.women are iigo dying, we want
Jesus man, so we will not die any more."

Presenting another illustration--the experience of Paul--
Richards said:
Paul fitted his sermon to the audience that was listening.
. . . In his sermon on Mars' Hill he began, "I perceive that
you are very superstitious (religious)." Paul started his dis-
course where they were.
Of the suggestions given for communication between pulpit and
pew, all the lecturers agreed that a background knowledge of their con-
gregations was necessary. Among the many individual-preacher emphases

none were more pertinent and practical than these two: (1) tailor every

sermon even ”repeats” to the occasion, time, and place; and (2) from a

 

11°Ib1d., p. 23.
lllRichards, 1966, Lecture III.
llzlbid.

113Ibid.

132
sociO-cultural angle start "where the congregation is." The concensus
of the lecturers was that beyond and above all other considerations in
congregational analysis were ”some things that only the spirit of God

[7could47 obviate."

Approaches to the Congregation

Now that the subject of analysis of the congregation has been
considered, the next step to examine is what the lectures advocated
regarding the application of this knowledge.

All of the H. M. S. Richards lecturers dealt with the subject
of the preacher's approach to the congregation in the planning of his
'message, the remarks covering a wide range Of suggestions. The material
which was presented.will be grouped into eight separate units which will
be discussed under the following headings: rapport, reason-emotion,
direction-indirection, life situation preaching, positive-negative,
motives, repetition, and humor.

Two statements gleaned from.two of the lecturers call to mind
the purpose Of communication and the way to achieve it between pulpit
and pew. Anderson said, ”The nearer you come to those sitting in the
pews the more real will be your message.”11h

Beaven stated it succinctly: "The Job of a preacher is to
narrow his approach until it meets the maximum.need of the greatest
number (of the congregation) and this can be done if we are sensitive

to the needs of our peOple.”115

__

nhAnderson, Op. cit., p. 160.

usBeaven, lecture III, p. 5.

133

Rapport

Of the ten series of lectures under consideration in this study,
there were four in which the lecturers discussed factors which have to
do with the creation of a favorable audience-speaker relationship.
These factors are discussed under the heading "rapport," a term first
introduced by Richards in this lectureship:

It is clear that when God chose the great leaders, He took
such men as Paul, Luther, Calvin, and Wesley-~every one a col-
lege or university man. It was not the training that made them
the great leaders that they were for God, but these great men
of God were helped in their work by everything they learned.
There is not one technique, one fact, one ability, that you
have or can acquire, which will not be found useful to you
sometime, if for nothing more than to put you en rapport with
someone who would not Otherwise be attracted to you. It is
well to be carefully educated, to be widely read, and if pos-
sible, widely traveled. But most of all, you should know the
human heart and be sympathetic with mankind in general. You
never can feed the peOple the Word of God unless you are sym-
pathetic with them, unless you like the peOple. NO man can
dislike peOple 02 be indifferent to their sorrows and be a
good preacher.ll

Shirkey eXpressed his concern that the close relationship between
pulpit and pew could suffer if the pastor allowed.himself to be caught

up in cliques.

The shepherd, to be a real shepherd, can never have any
cliques in the church. He must not allow himself to be caught
up in intimate fellowship with a little select group all the
time. He must be the shepherd of all the peOple. Everyone
must feel that he is their leader and their friend. This is
a very hgrd thing to do, and a man must watch it very care-

fully.11
Beaven emphasized sensitivity as a means of rapport between the

preacher and his parishioners.

 

116Richards, op. cit., p. 239.

117Shirkey, Lecture v, p. 6.

13h

Insight into the real problems of his listeners, sensitivity
to their hurts and to their needs, capacities to feel toward
them and with them, this is the basic requirement of the true
preacher. Yes, he is supposed to educate and inform and exhort
and expose, but there is something more. This is the preacher
who sees and feels with the peOple in the pew, day in and day
out. . . . New I know that the audience can't talk back. But
the audience ought to feel back, and in any really good sermon
there should be a feel back which can be felt by the preacher
in the pulpit.11

Continuing, Beaven said: ”If I harp on any word today, let me

harp on this, sensitivity, feeling, empathy, understanding, Sympathy.”119

The ability to identify with his members is the goal that a preacher
seeks to achieve:

And this capacity for sensitivity, as far as I am concerned,
is the pastor's supreme art. It means he sees not himself but
beyond himself. . . . He is sensitive to them as a group but
each is valuable to him and he sees each as a valuable person
in the sight Of God.

And the pastor who is able to move into thought and the
feeling of his peOple, who is able to achieve identity with
them, creates the mood for effective interchange. And any re-
lationship that develOps a talk-back sense will be the prOper
atmOSphere. This capacity to identify, through everything
that he does, is the highest goal toward which a preacher can
strive.120

Progressing to the need for love, Beaven stated:

The solution to meeting peOple's needs is not words. It
is not formulas, it is not even basically texts. It is feel-
ing. We are all alike in how we feel. . . . There is no real
way to bridge it, except in love, and love is feeling. And
basic to the whole process of sermonizing to those who are not
of our church is conveying within the doctrinal and theological
framework, a sense of love and feeling.121

 

118Beaven, Lecture III, p. 2.

1"lglbixl. , p. 5.
120Ibid., p. 16.

l21Ib1d., Lecture v, p. 11.

135
Alexander presented in historical perspective the attitude of
the congregation toward the preacher from.early New England times,
where he was held in high esteem, to the present less prestigious image
Of the ministry. Regarding rapport, he stated:

This does not mean that we do not hold a place of high
esteem in the minds of our peOple, because the very fact that
we are elders in the church, ordained clergymen, gives us a
certain rapport, approach, and status in the community.122

In order to provide a clearer conception of rapport and to show
it is not synonymous with the status Of a preacher, later in his series
Alexander said:

Actually our work in preaching is to prepare a sermon with
language and thought, that can be used by the Holy Spirit in
His work of conviction of men's hearts. In order to do this,
for a word to be ”fitly spoken,” there has to be a number of
things. First of all I would say there has to be an atmosphere
of kinship between the pulpit and the pew. There is something
about relationships between the pulpit and pew which must go
beyond anything professional, anything that is institutional,
beyond pulpit authority and status, beyond any personal ambi-
tion or craving for acceptance or praise. Kinship is more
than a field eXperiment in group dynamics. In the talking of
kinship, that which makes us professionals as preachers and
bearers of the WOrd for an institution has to break down until
we become men and women--sinners saved by God's grace, seeking
to know God's will together. There has to exist a realized
atmosphere of kinship between the man who speaks for God and
the man who listens. 23

Alexander spoke of empathy as a vital aspect of rapport:

Relevance is speaking as the pastor, speaking with empathy
to the yearnings and the fears of the peOple, agonizing with
the flock in the sense that urges upon them the complete claim
of their Lord and Christ, building them up in the faith, pre-
paring them.for their ministry.12

 

122Alexander, lecture III, p. l.

msnido’ nature V, pp. 1'20

12“Ib1d., p. 12.

136

Reason-emotion

Five of the lecturers discussed the importance of the preacher's
appeal to reason, or to emotion, or both. Some lecturers discussed this
subject in a general way, while others discussed the two tepics together,
or separately.

Richards, in speaking about a well-prepared sermon, suggested:
"It must bear with it a conviction that goes along with well-thought-
out line of argument, clearly stated facts.”125 Again Richards sug-
gested that reason should be used extensively, by the presentation and
use of evidence and similar proof.

Bring your listeners face to face with the mighty facts

immediately. Show proof after proof, evidence after evidence,
text after text, like successive 32mmer blows. Illustrate,
sit down. Keep on the positive.1

Richards also linked both reason and emotion:

Tell him you know something about that sickness yourself.

The man's heart will begin to believe before his mind does.
never get the idea that it is a sign of weakness to appeal to
the feelings or emotions. That is a part of man as much as his
reason. And the fact of the case is that the man who makes so
much of the idea that the only appeal that ought to be medieis
the appeal to reason, is himself made Just like other men.

Shirkey, while suggesting that appeal should.be made to the
whale man, especially emphasized the appeal to the heart or to the
emotions:

The message of the pulpit must not be totally mind-centered;

for man is more than Just a mind. as is also a great heart.

The pulpit must always reach for the heartstrings. PeOple are
moved powerfully through their hearts. If the man is not skilled

 

125Richards, 22. cit., p. 37.
126Ibid., p. 236.

127Ibid., p. 6h.

137

in knowing the way to the seat of the emotions then he will
not get into the door 05 personality. The heart is the door
of life within a man.12

Shirkey recognized also the need for appealing to the mind.by
logic. However, whether by logic or by emotion, separately or together,
the approach through either is for the sole purpose of bringing men to
the moment of decision:

However, let it be said with emphasis that if the pulpit

made only its appeal to a man's mind, his heart and his soul
and left it there, it would not be enough. Every time a man
preaches is the time for decision. He must trumpet forth "now
is the accepted time and now is the day of salvation" and bring
man to the place of commitment. There is no moment in the life
of the individual soul so fraught with wonderful possibilities
as the moment of surrender.

Shirkey emphasized the importance of appealing to the "whole man"
in order to secure the decision for salvation.

we must preach for a verdict. So the sermon to accomplish

that whereunto God has sent it must be beamed at the whole man,
his mind, his heart, his soul and his will.130

Heppenstall, when he spoke of the reason-emotion dichotomy,
placed his emphasis upon reason.

You need exposition of the proposition and appeals to rea-

son. In order to convince or persuade that you are right, you
need appeals to clear thinking more than to the heart. 31

In Alexander's Opinion, both reason and emotion should be util-

ized. He gave an example of the misuse of the emotional approach.

There is in sane camunication theorists' minds, something
of a dualism.between the emotions and the intellect. As we

 

128Shirkey, lecture IV, p. 5.
1291bid., p. 8.
l3°Ihid., p. 9.

13lneppensta11, Lecture v1.

138

mentioned here the other morning, . . . there is the feeling
among us today that we should not use emotion in our preaching.
This is the age of the egghead, the age of the paperback. Men
are thinking men and women. . . . In God's appeal to us there
is never a by-passing of either one of these. You will find
an appeal to both. The thing our young peOple object to so
much in our preaching, is when we by-pass the intellect and
use emotion entirely, or we by-pass emotion and use intellect
entirely. If a person is brought to a decision, he is brought
to the front of the church, and brought to his knees, and
brought to tears simply because you are clever with descriptive
words, and you say to him, "There was a young lady here last
year--we called--she made no decision. She stepped off the
curb going over to the dorm, was hit by a car, struck dead.”
You describe the funeral, describe that poor, distraught mother,
and pretty soon you have this little child out there in your
congregation weeping. Suddenly, you feel that the spirit of
what you're doing is moving and you begin to make a call and
peOple come forward, as they did for Jonathan Edwards when he
swung them out over the gates of hell. You get them all down
here. It's a tremendous feeling, a tremendous excitement.

But when they go home and.wake up the next morning, they‘ll
hate you. They made a decision based upon the fact that you
told them this, without helping them to see what they were
doing. You took advantage of their emotions. You exploited
their emotions.132

Alexander continued by reporting the results of a study:

The emotional dynamics Opposite these intellectual ones in
terms of learning are these. A man named.ward did some experi-
ments to see the relationship between belief and the evidence
presented. And to give you the simple results, he discovered
that where there was belief in evidence alone, those who be-
lieved because of the evidence were hai. Where there was belief
and knowledge, 62$. where there was belief and desire, 88$.
This suggests to us the prObability that most peOple when they
make decisions about things they hear, they make them on the
basis of how they feel about it, rather than how they think
about it. If they came to a final decision they have totmake,
where it now has to be chosen between evidence, knowledge, and
desire. It's one of our most difficult prdblems in evangelism.133

Richards made reference to logical argument and pathos as as-

pects of the reasonpemotion dichotomy. Speaking about Paul, he said:

 

132Alexander, lecture VI, pp. 12-13.

133Ihid., pp. lO-ll.

139

Paul's sermon on Mars' Hill in Athens is very soundly
logical for he was speaking to the intellectually elite at
that time and he matched logic with logic.13

Speaking of Gipsy Smith, Richards said:

cipey Smith lived in a trailer (horse drawn). His voice
was sweet and his language simple. His English was pure, and
he had great pathos.l 5

Here is an example of one who used emotional appeal at its best.

Direction-indirection

Six of the Richards‘ lecturers spoke of the use of ”direction-

«136

indirection approach in reaching a congregation. Richards himself

emphasized the direct approach, using an experience of the great preach-
er Spurgeon to illustrate what he meant.

Friends, if we come in the name of Israel's God, whether
we have a loud voice or not, we‘ll speak in a way that will be
as thunder in the human heart. "I must be and I will be heard.
I have a message from God unto thee." That will be our driving
force. Our preaching will be direct, from.man to man.

”Mather,” whispered a little boy in the middle of one of
Mr. Spurgeon's sermons, "why does that preacher keep speaking
to me?” That's preaching of the highest order, when the chil-
dren think we are preaching to themc137

Shirkey recommended the use of direction in speaking about cer-

tain subJects, and illustrated it in speaking about materialimm.

 

13hRichards, 1966, Lecture III.
135Ibid., Lecture IV.

136The "direction-indirection” approach is composed of two parts
as indicated, either of which may be used alone or in combination. The
first "direction" refers to presentation in straightforward terms, what-
ever one has to say; the other "indirection” means presentation of cer-
tain facts, truths, or appeals embodied in a story, parable, anecdote,
argument, or illustration from which the listener deduces the meaning
for himself.

137Richards, Op. cit., pp. ens-2&6.

lho

What can we say to those who do not possess all of the
things that other peOple possess in a material way or how can
we keep them who have material things from putting their de-
pendence on these things. I believe we need to say to them
such things as this, remember this statement of Jesus. ”Life
does not consist in the abundance of the things that we pos-
sess." Let us remember our Lord lived in a little village,
possessed very little of this world's goods, came out of an
exceedingly poor home and.yet He gave to the world the richest
life that it has ever known. This demonstrates more eloquently
than words can tell that life consists not in that which we
gather around us. One is only rich as he is rich in great
ideas, knowledge, wisdom, and understanding, in his great love,
rich in friendships, rich in knowledge of great books, in
appreciation of beauty, of form and of color, rich in know-
ledge of great music, rich in fellowship with God. When a
person has these things, he has everything, though he may
have very little or nothing outside of these things.1

Shirkey later related the eXperience of the conversion of a
young lady. In his approach to her, Shirkey used elements of both

direction and indirection to secure the desired end. He began with

 

indirection:

 

I recall the conversation that I had with a young person at
one of our youth assemblies at Massonetta Springs. She came to
me and said, ”I think you know God and I would like to know Him,
too.” I said to her, "Are you really in earnest in knowing
about this way of life?" She said, ”I am.more interested in
this than anything I have ever done in.my life." I said to
her, ”Do you see this path going up the mountain? I want you
to take that trail this afternoon, and as you walk I want you
to Open your ears and listen to nature's symphony all around
you. The birds are singing everywhere. I want you to Open
your eyes and look at every growing, beautiful thing. I want
you to observe the sunlight sprinkling through the trees and
falling at your feet as you walk along. . . . The door is shut.
That cabin does not know on the inside what is on the outside.
That little cabin happens to beAyou. God has always been over
you, around you, underneath you, ever since you were a child,
but you have never let Him come inside of you. . . . "Now I
want you to go," I said to her, "and Open the door of your
life. Shove up the windows and Open the shutters and let God
into your inmost being." "I think I know what you mean,” she
said, ”and I watched her as she took the path that went up the
mountain. That afternoon at six o'clock I met her and she

 

 

l38$hirkey, Lecture v, pp. 10-11.

lhl

exclaimed to me, with a radiant face, "New I know Him too."
So when we begin with young peOple, talking to them about
kingdom building, we begin by showing them how to open their
lives to the King. I think that every minister needs to give
the kind of information to young people that they so sorely
need in the building of a Christian home.1

Osborn discouraged a dictatorial form of direction on the part
of the preacher.

There are preachers who by the expression of their face,
and the poise of their body, and the character of their ges-
tures say quite plainly: "This is God's truth! Do not dare
to deny it! Take it! Take the whole of it! Take it imme-
diately! By the eternal, I will make you take it!" It is not
necessary to put grass in the sheep's mouth. Cram the grass
down the sheep's throat, and the animal is flustered, he will
not eat at all.lho

Because it is simple, Anderson believes in a dirggt_approach to
the congregation. ”We preachers need the wisdom of Bunyan, and our
congregations need the‘grace of Christ. So be simple and direct.nlhl

Beaven, with a background of training in psycholOgy, favored

Christ's method of "indirection-direction." This method consisted Of

 

telling stories with an indirect approach to the audience, nevertheless
having a direct appeal with it:

Jesus Christ Operated this way. He took injured and fright-
ened souls and gave them understanding and helpfulness. He took
the commonplace meanings of life and filled them with new mean-
ings. He was able to dramatize problems in brief narratives so
that peOple could see their problems walk before them.and when
they saw their problems they were helped. Their burdens were
strangely eased and they went on their way with new hope and
new courage and a new sense of purpose because they found a new
relationship to God. Jesus was the master of insight that helped
Him to see peOple as they were.1 2

 

1391bid., Lecture VI, pp. 2-3.

lhobsborn, Lecture VII, pp. 3-h.
1h1.Andereon, op. cit., p. 118.

luaheaven, Lecture III, p. 17.

lh2
Beaven continued his thought:

Study the words and methods of Jesus. He was a master at
direct appeal, at getting attention. Nobody from child to
scholar ever misunderstood what He was saying. He used stories
over and over again. . . . My example is Jesus, and all his ser-
mons were full of stories. He was simple in His presentation.
Every story had one main point and that main point stood out,
and if it didn't stand out He made it stand out. [Tihie was
indirection superbly used.;7 Jesus could.make theology simple.
He said, "I and My Father are one." He could make ethics simple.
Which Of these three was a neighbor? lever was a message left
dangling. It was always related to life, and always He demanded
a response. ‘l-Here He turned to the use of direction.;7 Let
him.who is without sin cast the first stone. If it were a
parable and directed at action he always concluded with, "GO
and do likewise.” If it were a pastoral call, He said: ”Come
and follow me.”1

Alexander referred to the need of being direct in asking fOr a
commitment to Christ, saying that the spoken word.must frame a direct
question to that effect:

Cordair, the French Dominican preacher of the 19th century,
went constantly to hear a saintly preacher in one of the little
village parishes. Some of the peOple of that little parish
asked him, "Why do you come here? You have a beautiful voice
and you preach and peOple come from all over to hear you." And
Cordair said, "You know something? That when I come even to
this place to preach, the peOple gather in. They crowd around
the windows. They even sit on tOp of the confessional. But
when your priest preaches they go to the confessional." There
is a difference, isn‘t there? This ability to gather a crowd,
to hold a crowd. There is something different than when you're
preaching to conscience. You preach to their minds, you preach
to their consciences and you preach to their wills. I discovered
fairly late in my ministry that you have to ask peOple to accept
Jesus as their personal Savior. Conviction is going on, but the
human instrument must say, "Hhve you thought of giving your h t
to Christ?” You have to ask peOple to come into the church.1

Alexander cautioned in the use of directness where a wounded

 

conscience needing healing might instead be hurt and discouraged by

Word, which, in their directness, cut too deeply.
\

1h3Ibid., p. 19.

1““Alexander, Lecture V, p. 20.

113

It is so easy in a sermon to go from legalism to univer-
salimm. We can call sin by its right name so that the saints
give up, or we can give such a sense of permissiveness that
they feel a license in their liberty. One of the most diffi-
cult things is how to be very carefully walking around a
wounded conscience deep in sin, able to point that sin out,
to put the scalpel right where it needs to be, and cut, out
deeply, and then be able to pour in the healing balm.of Gilead.
This is a very delifigte thing in preaching, because you can
discourage peOple.

Life-situation preaching

Seven of the lecturers included in their discussions remarks
about life-situation preaching, a type of preaching that touches the
interests or.meets the needs of the congregation. .At the first lecture-
ship series Richards said of the preaching of both JOhn.Wesley and
Whitefield: ”They came to close grips with their hearers in their
preaching, and presented their message in a personal way to meet per-
sonal needs."ll‘6

Shirkey revealed the need for preaching in such a way as to
lithe Christ real and relevant in the daily spiritual needs of the con-
gregation.

As ambassadors, it is our task to take Him out of stained
glass windows where peOple have encased Him, out of books of
poetry and out of eloquent praise, and bring Him into an every-
day life setting where He walks and talks with people again as
He did in the long ago.1 7

Shirkey went on to say that members who visit other members of
the congregation often provide the Opportunity for a minister to become

°°8nizsnt of the life situation and spiritual needs of his parishioners.
\

“Shim, p. 10.
“512mm“, op. cit., p. 391..

11‘7Shirkey, Lecture I, p. 7.

lhh

Invariably he will find persons who will talk to him about
problems, who will want him to see certain persons in their
home, who will want him to Join them in prayer for some person.
There are always these things that will arise from his contacts.
But, again it is good because it gives him Opportunity to know
what the problems are and who has the problem, an when he takes
his peOple to God at night he can remember them.1 8

In discussing the use of life situations to illustrate and pre-
sent a pertinent point, Shirkey used an illustration revealing a life
situation in which poverty of this world's goods did not necessarily
prevent one from.having a wholesome attitude towards the world about:

I remember a will that someone was telling me about which
was written by a very poor person. The man had.made friends
with a little girl. The only thing he left her was in his
will. It went something like this--”I leave you the heavens
on which to wonder and dream upon, the lacy loveliness of
waterfalls, pansies nodding their heads in the sun, old trees,
with squirrels running up and down their sides, rippling brooks
that give you Joy on hot and sultry days, the music of whis-
pering pines, the song of birds, a million stars in the milky
way. I leave you all these and more.” You see is had nothing
of this world's goods and.yet he had everything. 9

Osborn not only brought the ministers an understanding of life
Situation preaching, but challenged them to preach more of these sermons:

Another type of sermon with which he should become familiar
is life-situation preaching. . . . First, we must think of the
peOple and their needs. we must speak to an object rather than
on a subject. Tho many pastors think only of what they plan to
present the following Sabbath rather than what the peOple actually
need. There must be a well-planned endeavor to help solve some
concrete problem and the approach to the subject should be from
the view point of interest to the congregation rather than to
oneself. In life situation preaching, the pastor states a preh-
lem and then proceeds to illuminatelgs and to solve it in the
light of relevant Bible principles.

Osborn told the ministers in one of his lectures about an

lhaIbid., Lecture v, p. 9.
1h91bid., p. 11.

150Osborn, Lecture III, pp. 12-13.

luS
outstanding life-situation preacher whose reknown as a minister has
come largely as a result of the use of human-contact sermons.

What can be said for pastoral visiting can also be said for
counseling. While it is self-evident that a man must never be-
tray the confidence Of a counselee, yet out of this great wealth
of human contact, sermons will arise which will bless his congre-
gation. Through this channel NOrman Vincent Peale known as the
minister to millions has become outstandingly successful. we may
not agree with his philosOphy, but we must agree with his idea.
His sermons may not be considered heavenly, but they certainly
are down to earth. Some years ago Dr. Peale wrote an article
entitled ”The Kind Of Preaching That Matters." He tells about
preaching his first sermon in a little Methodist church at walpole,
Massachusetts. During the time that he was a seminary student he
wanted that sermon to be a gem of scholarly eloquence and this
is what he said, "SO I tried to put into writing it, all that
I knew about theology and literature. But it Just wouldn't 3e11,
and I became confused and discouraged. In despair I telegraphed
my father, a Methodist district superintendent, asking help. He
replied: ”Just tell the peOple that Jesus Christ can change their
lives. Love, Dad." That message has been engraved in my memory
ever since." It was indeed a wise father who started his son
Off on such a practical approach to preaching.151

Somewhat reminiscent of the parables of Jesus with their back-
ground of interest in local surroundings was the example Anderson gave
<af a life-situation approach to preaching:

The Revised Standard.Version says, "What the cutting locust
left, the swarming locust has eaten. What the swarming locust
left, the hOpping locust has eaten, and what the hOpping locust
left, the destroying locust has eaten.” Scholars point out that
these are the four stages of development in the locust from the
worm to the mature insect.

If you are working in a rural area, this will stimulate
particular interest, especially if it is brought in as somewhat
Of a surprise.

Among eight items of special significance presented in sermon
preparation, Anderson dwelt on one that should be mentioned here--

relating the sermon to a current problem:
\

151lhid., p. 20.

152Anderson, Op. cit., PP- 33-3h.

lh6

Relate the message to some current problem. Let me illus-
trate. In the year l9h3 I was invited to preach on Sabbath
morning in a church I had not previously visited. I asked
counsel of the pastor as to what subject would be apprOpriate
for his congregation, but he was loath to make a suggestion.

He did say, however, that there would be a large number of
young men present--servicemen in uniform--and he hOped I might
shape the sermon with this in mind.

This presented a challenge. As I mused on the kind of mes-
sage I should bring the next day, I reflected that every one
of those boys had been compelled to interrupt his plans. Some
of them had Just finished academy; others had been called from
college. In every heart there was the possible question, Why?
That question is not new. Even Jesus in his crucial hour cried,
"IU'God, my God, why?"

I prayed much about that sermon, and.when I came before
the congregation, I announced my subject, "Who is Running the
WOrld? God or the Devil?" I based the message on one of the
shortest books in the Bible, Habakkuk, a little book of fifty-
six verses.153

Beaven, as he discussed the involvement of the sermon with life
itself, stated:

The purpose of a sermon is to come to grips with the real
problems of real peOple. Insight into the real problems Of
his listeners, sensitivity to their hurts and to their needs,
capacities to feel toward them and Kith them, this is the basic
requirement of the true preacher.15

He continued by saying that if the preacher would fit his message
to the life situation Of the hearers , he mist share some Of their ex-

Periences :

If any Of you have studied the history of preaching, you
may have read about Francis.Asbury. One of the great founders
of Methodimm in the United States, he describes in his auto-
biOgraphy how when he first came here, nobody understood what
he was talking about. He preached in West Chester for six
months, and he didn't go over at all. It was only after Asbury
began to ride around on the back of a horse and live with the
peOple where they were that he began to preach a message they
could understand and it stirred a response.

153nm. , pp. 87-88.

15hBeaven, Lecture III, p. 2.

155Ibid., p. 3.

m

Beaven continued: "The minister who most effectively can reach

his congregation must have a constant awareness of their interests

"156

Speaking of the importance of making a sermon reach the needs

of the peOple, he illustrated this point by referring to a giant among

preachers, Harry Emerson Fosdick, who began many sermons with a peOple-

oriented sentence. Heaven stated:

Now these were picked literally at random. I Opened the
book and took the first three. But what Fosdick said tO his
audience was in the first sentence, ”I have been thinking
about you this week," "I have been thinking about your prob-
lems this week," and ”I have been studying God's word and I
am going to bring you a message from.heaven which is going to
help you wrestle with the problem.you have got." And that is
why thousands of peOple went to listen to him, they knew he
talked to them. They knew that what he talked about was imp
portant and they came to listen.

Beaven continued in his attempt to emphasize the theme of
tering on life situations which deal with real prOblems--the life

[problems of parishioners:

08 n-

Jesus Christ Operated this way. He took injured and fright-

ened souls and gave them.understanding and helpfulness. He
took the commonplace meanings of life and filled them with new

meanings. He was able to dramatize problems in brief narratives

so that peOple could see their problems walk before them.and
when they saw their problems they were helped. Their burdens
were strangely eased.and they went on their way with new hOpe
and new courage and a new sense of purpose because they found
a new relationship to God. Jesus was the Master Of insight,
that helped.Hum.tO see peOple as they were.

And if we preach to unreal beings we can be sure we are
going to make little contact with them, If we preach to
peOple as they are we can help them. What do peOple want
from their pastors in preaching? There have been scores Of
questionnaires given to congregations in the last decade.
They all bring back similar responses. At least half Of our
peOple are concerned with intensely personal prOblems. The
futility Of life, the insecurity of personal relationships,

156Ibid., p. h.

1571bid., p. 7.

1h8

a haunting sense of loneliness, problems involving marriage or
sex, false ideas of religion and morals, a sense of inferiority,
the problem of suffering. Brethren, as it was pointed out on
the panel yesterday, a knowledge of the state of the head is

not giving comfort. It takes more than this. That's a doctrine
but the preacher has got to feel it. At least a fourth of all
the peOple in our congregations have family problems as they
sit before us on Sabbath morning. Now our peOple come to church
because they want to be better. They come to church because
they want to live better lives. They come to church because
they eXpect the pastor is going to help them. They gave come
seeking bread. .And.we must not give them a stone. 5

Beaven concluded his convictions regarding life-situation

preaching by saying:

Now I submit, brethren, that there is no choice for the
preacher today between life-situation preaching and the preach-
ing of theology. I think every sermon has to be related to

the needs of lire.159

In his lectures Pease, too, was concerned with life-situation

preaching--that designed to meet the "needs" of the congregation:

We met make our preaching relevant to the needs of our
peOple. As has been often said, many preachers are answering
questions that peOple aren't asking. Preachers may become so
wrapped up in theological lore that they miss entirely the needs
of the peOple. They are preachigg what interests them rather
than what can reach the peOple.]-

There was one place where Richards' attitude contrasted strongly
with that of the other lecturers on the life-situation approach. Al-
though he uses it frequently himself, he believes there are occasions
when an appeal to the power of the Holy Spirit and the Word of God
E‘hOuId be the only approach. These are times when there is a definite
call to repentance regarding some moral issue. Then he believes the

°°unseling or life-situation approach should be abandoned:
\

1581b1d., p. 17.

159Ib1d., Lecture v, p. 11.

160Pease, lecture V1, p. 95.

M9

The new morality is nothing but the old immorality. The

greatest wave of immorality in all this world's history is

upon us and how can we preach to win folks from it? There is

a pre-occupation.with sex, how can we preach to call them from
this life? We can do this only by use of the Holy Scriptures.161

Continuing with the same thought, and in Speaking of the sermon

which the apostle Peter preached on the day of pentecost, Richards

stated:

This was not a life situation sermon, it's not a counseling
sermon, these may be 6good, but have no place in the pulpit while

souls are at stake.1
Coming to the closing lecture of his second series, Richards

made clear his concern that the Holy Scriptures should be preached above

any other method or approach.

Bible preaching now is down, but peOple are interested in
the Bible. Men have been preaching life situation sermons,
we, us, and ourselves sermong3 but peOple want to know about

the Bible--the Word of God.1

Positive-negative
In referring to the positive or negative way of approaching a

congregation in a sermon, four of the lecturers spoke on positive, or

affirmative preaching. Some drew connparisons between these two ap-

Proaches. Although Shirkey built a reasonable case for the negative,

01‘ fear, approach when dealing with youth, his conclusion was that the
4E81tive approach usually drew a better response than did the negative:
What can we set before young peOple that will help them

to select for themselves the good life. It seems to me that
we can say to them "Build in your life a wholesome sense of

\
161
Richards, 1966, Lecture II.

162Ibid., Lecture III.

163Ih1d., Lecture v1.

150

fear." Is this not a strange thing to say? Emphatically no,
for there is a place for wholesome fear. We can say to them:
"Build in your life the fear of failure. Because you do not
want to fail but want to succeed choose then the line of action
that will bring you success. Place before yourself the fear of
the disapproval of the group. Choose always those things that
will bring the approval of the best friends you have. Then
place before your life the fear of Almighty God believing that
one day you must give an account to God and be Judged because
of the things done while in the body.“ By building such whole-
some fears in life youth will find themselves kept from choices
they would otherwise make. Yes, wholesome fear is a helpful re-
inforcement to life. This is a good challenge and a great one.
However, I feel there is something even finer than fear.
That is to build in their life great ideas. Ideas that are
positive that have captured the lives of other peOple. Such
as the word that Paul gave to his friends: (Philippians h:8).
”Whatever is true, whatever is honorable, whatever is Just,
whatever is pure, whatever is lovely, whatever is gracious,
if there is any excellence, if there is anything worth the
praise, think about these things.” By building into life such
ideas of goodness youth will be challenged to follow the upward
way. Take this word of the Old Testament "What does God require
of you, but to do Justly, to love mercy, and to walk humbly with
thy Godf'that is live honestly, be kind and be dependent on God.
Such masterful ideas as these will have a corrective, strong,
hold.upon the 11%: of youth that will keep them.and us in the
right channels.1

Osborn spoke of the positive approach of love which a preacher
Should use, even if he needs to chastize the congregation:

The older a pastor becomes the deeper and richer should
be his preaching, because of his deeper and richer experience.
Life may break his heart, but if he relates himself aright to
it he will be better able to speak to broken hearts. His in-
creased capacity to care, his ardent devotion and deep sympathy
will pour forth from.his soul like a gentle balm upon the hearts
of his peOple. His preaching will become effective not because
he scolds, but because he loves. At times he may be constrained
to Spank his congregation, but his great heart of love will
cause him to take it upon his lap and let it know that it is
love and not hostility that caused him to speak as he did.

Preaching is the projection of personality. . . . Out of his
own heart, filled with the love of God he takes somethingéwarm
and loving and thrusts it into the hearts of his peOple. 5

16hShirkey, Lecture VI, pp. 9-10.

l6508born, Lecture III, p. 21.

151
The use of the negative approach in a sermon is quite generally
Linderstood to lead to failure in the program of the church, according
to Osborn, inasmuch as laymen are slow to respond to a scolding preacher.

There are pastors who have literally blocked off the help
of their laymen by the use of wrong methods. They have been
exhorters and scolders; like a cracked phonograph record they
repeatedly sound the Saviour's command. Go ye, and cannot
understand why there is so little reaponse. . . . A church
cannot be constrained to go to work on a series of sounding
alarms. Consider the case of Paul Revere, the beloved hero,
on a gallOping steed, striking out sparks by night, ready to
ride and spread the alarm to every Middlesex village and farm.
Suppose that on a Monday night he rode through crying, "The
British are coming!" Then on Tuesday night he would gallop
through the villages again, "The Swedes are coming!” Then on
Hednesday he would madly dash through the countryside screaming
at the tap of his voice, "The Russians are coming!" If he kept
this up for a week, the peOple would probably stick their heads
out of the windows and shout at him to go home and go to bed.
This is the weakness of a Paul Revere in the gglpit. Laymen
are not moved by a constant appeal to alarm.1

Anderson, while saying nothing regarding the negative approach,
Stressed the positive when he presented this illustration.

"How does your minister preach?" asked a visitor of a member
of an old Scotch church. "He preaches as if he were just dying
to see you saved,” was the thoughtfulsreply. Is that not the
the real objective of all preaching71

It is even possible that the debate format of affirmative and

meSative can be used with success in some sermons, if focused in a
<=lilanactic way such as the one cited by Beaven when he said:

New I do not recommend what I am.going to talk about now.

Did you get that? I don't recommend that you try this, but I
am telling you this as an illustration of how far it is pos-

sible to go to meet peOple's needs. Harold Routt preaches

to college students. He is a member of Youth for Christ. I

don't know what church he belongs to. He was a successful
debater in college. And when he goes to a college campus to

166Ibid., Lecture V, p. h.

167Anderson, 02. cit., p. 120.

152

preach, he phrases his sermon as a debate prOposition. For
example, Resolved, it is good in the 20th century to serve the
Lord. And he starts out his sermon with the negative. And as
fairly as it is possible, he puts the case for serving the
world and then he concludes in a whirlwind with the case for
serving the Lord. And the college students fight to get into
church.l

Beaven came to the heart of the method which the pastor might
use in his approach to the congregation when he suggested that this is
an extension of the pastor, either positive or negative.

When a preacher communicates on Sabbath morning, it is
an extension of himself. The quality of his messages and the
methods he employs, consciously or unconsciously, are devices
in satisfying his own personal needs, and so the aggressive
pastor flays and the empathetic pastor soothes them. Their
goals may be the same but their methods vary. But more than
we dare believe, brethren, preaching affects lives. And if I
may use a psycholOgical term, we are schizoids here. we have
two ideas that are diametrically apposed and we don't know
what to do. On the one hand we say that preachigg affects
peOple, and then we are scared.when it happens.

Motives
Only two of the lecturers directly introduced the subject of
mDizives. While Beaven referred many times to various other psychologi-
cauL aspects of the human entitity, only once did he make reference to
thmi appeal of motives:
If psycholOgy has taught us anything, it is that we all
live for rewards. And we do things to get rewards. we like
to kid ourselves that there are two kinds of rewards--holy
and unholy. we are kidding ourselves. It is a perfectly
legitimate reason to want to get to heaven. . . . But is it1 0
an illegitimate reason to want to enJoy life on this earth? 7
1683eaven, Lecture III, p. 7.
1691bid., p. 15.

17°Ihid., Lecture v, p. 12.

153
Alexander spoke more directly and comprehensively regarding
motives.

This brings us to impelling motives in men. We used to
talk about them, as far as emotions were concerned. Aristotle
spoke of pathos . I spoke of emotions called hate and fear. In
recent works you find no real definitive classification of these
motivational appeals. You will find as many lists as you find
speech books. But by and large, they are these: from observa—
tion of individuals, it seems that peOple are moved by appeals
to these things: Reverence, worship, loyalty, self-preservation,
sentiments, affection, values, reputation, prestige, status,
desire for happiness, emilation, power, and sense of humor.
Take a list like that sometime and go down through your sermon.
Make yourself kind of a working outline in which you outline
your sermon and by Al, 2, 3, so on, and then as you go back
through it, in a kind of synthetic way, put down where you
have actually made motivational appeals and that to which you
are appealing. We talk about peOple gaining heaven and shunning
hell. To what are we appealing? Self-preservation. If we talk
in terms of their families, we are talking about sentiment. If
we appeal to them on the basis of how this church mat reach its
goal, we are talking about reputation. Almost every sermon we
preach has somewhere in it some of these motivational appeals.

Now an understanding of these in terms of the objectives we
have of teaching Christianity, heightening their belief and their
faith, of convincing them and actuating them to Christian living,
have to be studied, not so that we will manipulate an audience.
This is a desperate thing to try to do, but so that we will
somehow appeal with the language and the affection we have and
all that we are toward these motives for God. And that the
Holy Spirit then can bring conviction along with what we are
doing. 71

While mples might be mltiplied where the lecturers referred
to the needs of the congregation or inplied those needs, only these two

quotations specifically mentioned motives.

Repetition
Only two of the lecturers of this lectureship spoke directly

of repetition. hppenstall, while stressing its importance, was speaking

¥

171Aiexcuder, Lecture v1, pp. 11-12.

15h
basically of a type of sermon construction. ”Few will perceive the
main point unless you keep stressing that point by repetition."172
Again Happenstall suggested: "You select a theme and then you take
that theme and repeat it over and over again in various ways."173
Heppenstall illustrated repetition when he said: “You repeat
the theme many times using identical words and phrases. . . . We refer
to this as treating the theme by repetition."17h
Richards, too, spoke of repetition, suggesting how , by means of
11:, the main points of the sermon might be made to stand out.
Whatever point you are attempting to impress, take for ex-
ample: God has a day. Drive a stake and keep repeating this.
Next: The Lord's day is the Sabbath. Drive another stake.

lbke a straight line from one to the other, and keep repeating
these until they get it.175

Elmer
Only two of the lecturers made any references to humor in con-
nection with preaching. Richards suggested certain helpful possibilities,

but also warned of dangers:

The excessive use of humorous anecdotes or any sort of
anecdotes is liable to weaken the spiritual message. Never
use humor for itself. A little break-through from time to time
may illuminate sane passage and bring in a kindly feeling. But
the anecdote mst be clean and wholesome and never, never used
merely for itself .176

\

172Heppenstall, Lecture I.
1”731'bid. , Lecture V.
”hum.
175Richards, 1966, Lecture v1.

1'76Richards, Op. cit., p. 126.

155
Speaking of a personal eXperience which he had had with humor,

Alexander observed:

A few years ago I had the privilege of conducting the acad-
enw Week of Prayer in Hawaii. I had been told that the Oriental
mind could not appreciate humor or pathos, and they would sit
before you in a strictly stoical fashion; they did not respond
at all in this way, and if you made a call at the end of the
Week of Prayer you could count on a great disappointment. It
was w privilege that week to visit some of the outer islands
and to meet the parents of some of these folk, and in the doing
so I picked up a Hawaiian name for uself from one of the work-
ers. I came back and told these youngsters the first day about
u visit to the islands, and then I told them, I'While I was
overseas here in your part of the country I went to the various
islands. On one of the islands I picked up a Hawaiian name.”
And I began to tremble inside because of all the background
that had been told about them. I said, "m Hawaiian name is
Nohaii.” Now if you're Hawaiian, you sense the pronunciation
and it has to do with w head--no hair. And they innediately
responded to this, for about three minutes. And what I had
heard about their nationality was incorrect, and I had not
taken the trouble to find out maelf by individual acquaintance
with them. This was one part of audience analysis that I really
had m1eeed.177

This anecdote of Alexander's illustrates not only hmnor but
rapport with one's audience. It is also in keeping with Richards‘ idea
that a little humor will provide a ”little break-through” or ”bring in
a kindly feeling.” In this case the incident not only corrected a
wrong impression the speaker had acquired before his acquaintance with
Hawaiians but also gave him an introduction that a youthful audience
could appreciate. It was a sort of gem that fitted well into the pat-
tern of Alexander's thesis that there must be ”an atmosphere of kinship

beheen the pulpit and the pew."

~

177A1exenser, Lecture II, p. 7.

156

Sunmary
Chapter III has dealt with the occasion for worship and the
analysis of and approach to the congregation from the minister's view-
point. When the preacher meets his congregation for worship, his per-
sonal qualities, discussed in Chapter II, are most severely put to
test. Here he is called on to minister to many kinds of peOple with
various capacities of responseudiverse peOple, yet peOple with basic
samenesses. As Alexander puts it: "the uniqueness of man as well as
. . . the sameness.” the services, too, have recOgnizable differences:
the pure worship service, the worship service with evangelistic shading
and the straightforward-evangelism type. Each requires distinctive
handling, yet beneath all is a basic sameness--the worship of God and
ccsmitment of men and women to Jesus Christ. All lecturers concurred
that evangelism was the main drive of the church, some favoring a
minister-centered approach, others a laymen involvement. In the
analysis of the congregation the lecturers emphasized that a knowledge
of a congregation's socio-culture level, their needs, and, as nearly
as could be ascertained, their spiritual experiences were a minister's
"mat. " Such knowledge forms the basis of cosmmnication betVeen pulpit
3nd pew. Of the congregational approaches discussed, rapport was
allnlost taken for granted. Much stress was placed on the reason-emotion
“chats-w and life-situation preaching. Next in importance were
direction-indirection and positive-negative preaching. Though little
“3 said on motives, they, like rapport, were largely implied. Repeti-
ticon and humor were touched on least, with warnings that they be used

BParcely and with a sense of appropriateness. In this third chapter

157
the sincerity and personal connitment of the man in the pulpit (dis-
cussed in Chapter II) unites with that of the man in the pew, and in
kinship as acknowledged sinners, the preacher and the parishioner feed

on the Living Word as it is expounded from the pulpit.

CHAPTER IV
THE SERMON

In the life of the preacher, as well as in the eXperience of
the congregation, the sermon is the apex of worship--a time when God
speaks through the preacher to the heart and mind of man. In each of
the first ten series of the H. M. S. Richards Lectureship, an aspect
of the sermon was discussed. It was recognized that in his responsi-
bility of challenging and persuading men to move from a lower to a
higher plane of living, the preacher has as his chief instrument, the
sermon.

In the life of a worshipper, the sermon is given an honored
place. Millions each week, in churches in our land and around the
world, give of their tune to the hearing of a sermon. This is of such
significance that one of the lecturers, H. M. S. Richards, was led to
say:

Think for a moment, not of the time you spend in preparing

a sermon--thinking about it, praying about it--but of the time
others will spend listening to it. Suppose you have only two
hundred peOple in your congregation, and you preach to them
for half an hour once each week. You have taken one hundred
hours of their time. That is as much as twelve whole days of
eight hours each for one individual. Think of the heartbeats
in a hundred hours of a man's life. Think of the quantity of

human life that you have demanded from peOple to stOp and
listen to you.1

 

1Richards, Op. cit., p. 28.

158

159

Because of the complexities involved in planning and organizing
the sermon, this chapter is devoted to a study of such aspects as types,
invention, arrangement, and style of sermons. Each part will be divided
into the various components to which a minister must give his attention:
subject matter, logical argument, preparation, clarity, concreteness and
many other considerations that function in the composition of a sermon.

Every lectureship speaker in some way defined the sermon, identi-
fied its purpose, considered some of its weaknesses, and evaluated its

worth to the congregation and to the minister himself.

Definition

 

Richards' definition of the sermon.was ”. . . the living voice
of a living man with a living message from a living God."2

In his first lecture Beaven also sought to define a sermon, and
though he crosses over into the evaluation area, it is still part of
his definition:

A sermon should be delivered by a called.man, a sermon
should be based on the divine word of God, and in at least
these two respects the sermon is quite different from.eny
speech or oration anybody could deliver. But nabody has pro-
vided another framework by which to Judge a sermon, and I
challenge any of you who are disturbed by this to provide
another framework to Judge it. There is another Judgment
often made, one I think made by our church. That is that we
shall Judge a sermon by the number of souls who are won to God.
well brethren and sisters, I would submit that this is a very
poor yardstick too. I think a better yardstick would be how
many were not won to God? Even a better yardstick would be
how many were turned away by the preaching of the gospel?3

Beaven next identified.what in his Judgment should constitute

the best sermon.

 

2Ibid., p. 3h.

3Beaven, lecture I, pp. h—S.

160

The real yardstick is,--what happened to those who were
not baptized? And I think our whole emphasis within our church
has been to ignore completely this kind of a yardstick as to
the efficacy of a sermon. I would submit to you that this
yardstick is not a good one either. I would suggest to you
the best yardstick for Judging the value of the sermon is not
on winning, not how well it confronts men with God through the
preacher. And the best sermon is that which produces this
confrontation when man must look God figuratively in the eye
and face his soul's salvation or damnation.

Purpose
The description of a sermon which a modern homiletician,

H. Grady Davis, had.written.was quoted by Pease:
A sermon should be like a tree.

It should be a living organism:
With one sturdy thought like a single stem
With natural limbs reaching up into the light.

It should have deep roots:
As much unseen as above the surface
Roots spreading as widely as its branches spread
Roots deep underground
In the soil of life's struggle
In the subsoil of the eternal Word.

It should show nothing but its own unfolding parts:
Branches that thrust out by the force of its inner life
Sentences like leaves native to this very spray

True to the species
NOt taken from alien growths
Illustrations like blossoms Opening from inside these
very twigs
NOt brightly colored kites
Pulled from.the wind of somebody else's thought
Entangled in these branches.

It should bear flowers and fruit at the same time like

the orange:

Having something for food
For immediate nourishment

Having something for delight
For present beauty and fragrance
For the Joy of hOpe
For the harvest of a distant day.

 

l‘I'bzidq p. 5.

161

To be all this it must grow in a warm climate:
In loam enriched by death
In love like the all-seeing and all-cherishing sun
In trust like the sleep-sheltering night
In pity like the rain.

Besides knowing what constitutes a sermon the minister should
pose the question of why, that is, the purpose or aim Of the sermon.
Speaking of the purpose of the sermon, Richards observed:

The preacher's duty is not merely to produce a good sermon
according to all the rules of homiletics which as a student he
has learned from his excellent teachers and the fine books he
has read--that's not his object in preaching, not his primary
obJect. His big Job is to produce flowers for the garden of
God, to have a harvest to present to the King. His knowledge
Of Scripture, of history, of human nature--all these things--
are simply tools to use. He will be saying 2O his hearers,
"This do, and thou shalt live“ (Luke 10:28).

Anderson defined the aim.of a sermon by saying it should exalt
Christ in such a way as to permit the Spirit of God to reach men's
hearts.

To present Christ in such a way that the Spirit Of God
will fall on all who hear the Word should be the aim.of every
sermon. . . . If we could have asked Peter, whose preaching
brought three thousand souls to Christ, how he prepared and
delivered that sermon, he would have replied, "With the Holy
Ghost sent down from heaven.”7

Communication is Beaven's cornerstone for a sermon:
"A sermon," said a Baptist preacher some years ago to me,
”should start in heaven and end on earth, or vice-verse." And
the longer I have thought about it, the more I am convinced
that he spoke a great truth. A sermon should communicate. It
should go out from.us go them. A spark should be lighted, a
fire should be struck.

 

5Pease, Lecture VI, p. 96.
6Richards, Op. cit., p. 28.
TAnderson, Op. cit., p. 10h.

8Beaven, Lecture I, p. 6.

162
Another concern regarding the sermon Beaven posited by asking:

DO my peOple need this message? Or if you want to rephrase
it--why am I preaching this sermon, because the peOple need it
or because I need it? And I speak semi-facetiously when I say
that sometimes we preach to fill the hour. I doubt if there is
any one of us who hasn't had this experience if we have been
preaching very long. It is a hard thing sometimes to get a
real sermon every week preaching to peOple's needs.9

After examining the purpose of the sermon and the degree of in-
volvement of both pulpit and pew, he concluded:

The purpose Of a sermon is to come to grips with the real
problems of real peOple. . . . New this leads to a concept of
preaching which makes a sermon something other than a monolog.
An effective sermon is in a real sense a dialog. New I know
that the audience can't talk back. But the audience ought to
feel back, and in any really good sermon there should be a
feel back which can be felt by the preacher and the pulpit.
This 13 a creative interplay of m1nda.10

Alexander, in speaking of the purpose Of the sermon, deplored
the comment which is often heard, ”I enjoyed.your sermon.” On this he
quoted the response of Elder Andreason, a deceased.Adyentist minister
Of note, when someone made such a statement to him.

He would purse his lips, as some Of you remember he could,
and say, "Madam, that's too bad.” His feeling was that sermons
were not to be enjoyed. Bis feeling was that sermons should
be speaking to the heart of the individual, bringing out new
conviction, new confession, new repentance, new growth, and if
they merely sat there and enigyed it, were entertained, then
he was totally disappointed.

Although Richards does not deplore enjoyment Of a sermon, he

believes it is far from its true aim:

Every week thousands of peOple tell their pastors as they
leave the service, "I enJoyed your sermon very much,” and it

 

9Ibid., Lecture 11, p. 8.
loIbid., Lecture III, p. 2.

1J'Alexander, Lecture VI, p. 15.

163
is perfectly prOper that a sermon should be enjoyed. However,
we should remember the words of the Reverend Robert E. WOods,
a veteran preacher of Manhattan's St. Patrick's Cathedral, who
said: "Sermons are not intended to be enjoyed, but to instruct,
to inspire, to make you uneasy about yourself. Any sermon that
doesn't do that has misfired.”12
This radio pastor summed up the whole intent of the sermon in
words which he spoke during his second lectureship series: "A real
sermon aims to change the human will, and turn the face of man toward
God, His Law, and the Gospel."13
Be went on to conclude, in the third lecture of this series, as
be summarized the twelve great sermons of the Book of Acts in the New
Testament, that "the Christian Church was established and built upon

sermons. The Church will move on to victory by the sermons that are

Aflggknesses to Avoid

 

Osborn, like Richards, had much to say regarding the sermon.
He discussed at length four areas Of weaknesses which characterize many
sermons.

l. The first of these is a lack Of understanding, on the part
of the preacher, of what constitutes a sermon.

In spite of its importance, there is a dearth of good preach-
ing. Edmund H. Lynn in an abstract of a speech given to the
preaching section of the 1950 Speech Association of American
Convention stated, ”The content of preaching has been diagnosed
as having superficial ideas, which are hazily understood, weakly
believed, and drably stated." All that are called sermons are
not sermons. It is thought by some that if the talk is on a

 

laRichards, Op. cit., p. 231.
“Richards, 1966, lecture II.

lthid., Lecture III.

16h

religious theme it must of necessity be a sermon. Sometimes
sacred Odds and ends are strung together like beads with paper,
paste and scissors. A religious talk is put together like the
dummy of a school paper and presented, but this isn't really a
sermon. Some will take an interesting string of illustrations
interspersing themeith morals, and call it a sermon. Often
it is very entertaining and somewhat helpful, but this isn't

a sermon. 5

2. Next, Osborn expressed his concern about the preaching of
sermons which are the product of another man's mental effort.

Some men consider the use of other men's sermons as preach-
ing. This isn't preaching, it is record playing. It is an echo
of the real thing that sounds as hollow as an echo. Repetition
of what another has said is usually not said quite so well.

And when a small man endeavors to reproduce the sermon of a
great preacher it is as Often as ridiculous as a small child
parading in his Dad's suit. On one occasion a young man had
borrowed the sermon of another. An Older preacher who had been
sitting in his audience knew what was taking place. He decided
to make no comment as he went out the door but at the insistence
Of the young pastor for some word of favor he gave his appraisal
in a Biblical setting when he said, "Alas, Hester, for it was
borrowed.“ By any measure of honesty the use of another man's
sermon without giving him credit is plagiarism and falls short.
I do not mean to imply that the use of another man's material

is wrong. The pastor who would confine his sermons to his own
personal thinking would do poorly indeed. The great thoughts

of other men are stimulating and should find their way into

his preaching but as Oliver Hendell Holmes so well put it,

"I milk 100 cows but I make my own butter,” using other men's
thoughts as grist6for your own is certainly not plagiarism,

it's good sense.1

3. The third difficulty has to do with the insufficient pre-
paration of a sermon.

There is a third type Of preaching that goes under the
name of a sermon which is not preaching at all. It is the
result of shallow and insufficient preparation. A few hasty
facts are thrown together at the last minute and are delivered
with strong exhortation. weakness of arguments are made up

 

15Osborn, Lecture III, p. 2.

16Ibid. , pp. 2-3.

 

.I'Il'l.‘ Jill. i! _

 

 

165

by increased fervor and sound. The less the preparation the
louder the exhortation.17

h. The fourth area of weakness which Osborn mentioned is that

of repetitious use of a sermon.

Sermon notes which have become yellow with age are used
over and over again until the material is given almost in
parrot fashion. "Finding it in the yellow pages” is a good
slogan for the telephone company but not for a preacher. Under
these types of preaching the pulpit can not expect to fill empty
pews in fact, it will empty pews that are already filled. As
one person has well said, ”People fail to attend church, not
so much because stern tru h makes them.uneasy as weak sermons
make them contemptuous.”

Anderson, like Osborn, emphasized the weakness of ”borrowed”
sermons. He believes sermons which do not evolve from.the experience
and life of the preacher simply do not ”fit.”

“any letters come to my desk requesting other men's ser-
mons. That very desire reveals a weakness. Secondhand ser-
none are like secondhand clothes--they never really fit the
wearer. It is better to do our own original study. . . . If
our pattern of service does not encourage exegetical study,
change the pattern. Our program should be organized in such
a way as to make Opportunity for study.1

A weakness of the sermon not mentioned by other lecturers was
pointed out--that of stimulating in the hearers uanhristian attitudes
through bias that a preacher might conscioust or unconsciously inject:

A sermon, I have indicated, may hurt, a semen may set
forth goals, a sermon.may stimulate unhealthy resentment.
Brethren and sisters, if I may parenthetically remark, I think
we have as pastors in the past, and I have been guilty, preached
sermons that arouse the thing we fight--hate. I think we have
preached sermons that have caused our people to hate the Catholic
church. And I don't believe it is Christian to hate any church.20

 

17Ib1d.
laIbide, pp. 3"“.
19Anderson, 02. cit., p. 30.

20Beaven, Lecture IV, p. h.

166

Worth

 

After the preacher knows what constitutes a sermon, what its
purpose is and what weaknesses to avoid in its composition, he is ready
for the final and.most important aspect--evaluation of the sermon's
worth. As Richards pointed out: to take yearly a hundred hours of a
man's life in listening demands something worth listening to:

Every sermon should be a message from God, a message to
change men's hearts and lives. It should bring truth from
God's storehouse for man's enrichment. It should be the
medicine of heaven for the ills of earth. It should be the
bread2irom.God's great ovens for the support of spiritual
life.

Facing the question ”How can one determine the value or worth
of a sermon?" he said:

I heard BishOp Quayle when I was fourteen years old, and I
can remember his sermon yet. If a preacher can interest a boy
of fourteen, he is a great preacher. BishOp Quayle had the
right idea. He said.that most books, speeches, and.human.activ-
ities deal with world relations and temporalities. But a sermon,
to be a great sermon from God, must deal with sempiternities--a
word not often used, but one that reverberates like a terrific
sea. . . . If the sermon is not on a great subggct, for a great
issue and a great cause, then don‘t preach it.

Richards discussed at great length five significant characteris-
tics which should emerge in.a sermon:
l. The life of the preacher must measure up to the message he
preaches.
. . . through every sermon there must run a thread colored

according to the dominating principle and eXperience of the
life of the man behind it and of the message he preaches.23

 

21Richards, 02. cit., p. 35.
22mm, 1:. he.

ammup.we

167

2. Every sermon should be a spiritual fulfillment for the
congregation.

never should a sermon be preached--yes, the word is ”never"
--without feeding the flock. Every sermon--every promotional
sermon, every ethical sermon, every revival sermaE--every sermon
should be a feast to the hungry who are present.

The next characteristic is essentially an amplification of the

one mentioned in number 1.

3. The sermon is whatever the preacher is himself: it must
speak to the needs of others as though the preacher is speaking to his
own.

The sermon, you see, is really the man himself, finding ex-
position for his soul. The sermon is really the preacher up to
date. no man can gay bigger than he is. It often seems to me
that a true preacher preaches to himself and the peOple Just
listen in. That's the only way to preach, I think. The preach-
er is a man, and his message must be apprOpriate to his own soul
if it is to be apprOpriate to others, for they also are men.25

A case in point would be the sermons of William.Miller, of whom
Richards said:

He was an earnest Bible speaker, whose simplicity and

honesty compelled the attention of the most rebellious in
his congregation. Read hi§6sermons-—simple and honest and
straight-forward they are.

h. That repetition of the sermon is permissible if the sermon
is improved with each repetition. To substantiate this position,
Richards referred to Whitefield and Simpson:

Like Whitefield, BishOp Simpson broke away from the false

idea that a sermon should never be repeated. Whitefield said,
”I can't preach a sermon really, until I have preached it forty

 

2thid., p. 217.
251h1d., p. 235.

261mm, p. #01.

168

times." Don't be afraid to preach sermons that you have already
preached, but improve them all the time. Leave out the weak
points. Strengthen them, build them up, make them mighty
weapons in the service of the King.2

5. Though a sermon.must communicate truth, it need not have
many, or any, quoted passages. Richards put it this way:

we think also of Phillips Brooks and his famous sermon
"The Spirit of Man Is the Candle of the Lord," which he
preached at westminster Abbey when he visited London. Read
that sermon, and read about him, He was one of the greatest
preachers the Protestant EpiscOpal Church ever produced and,
like most great preachers, he quoted hardly at all. He was
the one who defineg preaching as "the communication of truth
from man to men.“2

Another speaker for the third series in the H..M. S. Richards
Lectureship, showed concern for the quality of sermons. Mentioning
the outcome of two Opposite types, Shirkey said:

Let the pulpit became the place fran whence come sermons

as dry as dust, and preaching that has no wings nor song and
the souls of our peOple will dr00p and.wither and die. But
let the preaching of man catch fire, let the preacher possess
the tongue of the learned who knows how to speak to those who
are tired and weary, and God's word through him, will go forth
to refresh, to revive and redeem. Then the symphony of heaven
will break in upon the preacher and his peOple, and God, even
our God shall bless them.29

Heppenstall voiced the worth of the sermon in one sentence:
"The foremost consideration of the sermon is the prmmacy of the Word
of God."30

Anderson emphasized the need for the unction of the Spirit of

God in the presentation of a sermon, and stressed the quality of the

 

27Ibid., p. 398.
281b1d.. pp. 398-399.
29$hirkey, Lecture Iv, pp. 17-18.

3°ncppenstall, Lecture I.

169
life of the preacher as a major factor in the efficacy of a sermon.

It has been said that the most important thing about a
sermon is the man behind it. That is not exactly correct.
It is not the man behind it but the man Christ Jesus within
it; the Person preached rather than the person preaching.
Masses are moved, not by great divines, but by humble human
beings under the unction of the Spirit of God. "Cleverness
can never take the place of holiness, nor intellectual bril-
liance the place of humble devotion to Christ."

The preacher’s preparation of heart is the most important
part of the sermon. . . .

A sermon then is more than words. It is the outflowing of
a life. "It takes twenty years to make a sermon, for it takes
twenty years to make a man." The develOpment of such a man is
the task you as a preacher must assign yourself. no one can
deve10p you. That is your own God-given responsibility. Set
yourself high objectives. Grapple with great themes. Do not
be content with small things or shallow thinking.

 

Beaven insisted on a single criterion for the evaluation of a
sermon's worth:

Is what you preach God's Word? we ought to be more con-
cerned with our preaching from.the pulpit as to whether or not
we are rightly representing God than any other single criteria.
In this sense every sermon then is an event. It is an end in
itself to present God at that time in that way to a certain

congregation.

Beaven continued:

If we had this feeling of the Christ-presence with us, our
sermons would take on new’meaning and new significance. I
would like to feel that a Christ-centered sermon would pronuce
in the congregation every Sabbath morning as air of expectancy
in going to church. Expectancy that something great, even
momentous is about to happen as the preacher enters the pulpit
to break forth the Word of God. 3

According to Heaven, the sermon and its presentation are vitally

connected with the spiritual growth and success of the church:

 

31Anderson, op. cit., p. 108.
32Beaven, Lecture I, p. 5.

33Ibid., p. 6.

170

And I would eliminate completely the argument about whether
a sermon should be content-centered or whether we should con-
tinue to consider how well it is done. These are both essential,
but far more important is what happens to those who listen as
they hear the sermon preached. You are aware, I am sure, that
a church grows wflen its preaching is dynamic and that it lags
when it is not.3

Together with the other lecturers he emphasized the Spiritual

growth of parishioners in these words:

The sermon ought to be a weekly challenge to growth and a
persistent stimulus to creative choice. Faith is the power to
dispel fears in our age. Where a spiraling fear is character-
istic of the world around us, we need to have the kind of faith
that meets the chellenge.35

Finally, to press home the healing power of the sermon, Beaven

gave this illustration:
One of my favorite statues in.Washington stands in front
of the Archives Building. It was done by Robert Aitken and
it shows a woman seated with a large book in her lap. The
book is opened to the last page and on the pedestal of the
statue are chiseled these words, ”All that is past is prelude
and the future begins now." It is a mighty sermon, brethren.
It is the work of the pastor every Sabbath to convey this mes-
sage to his people. Something in the word of every sermon
should bring this feeling to the congregation that the size
of the past have lost their power to control the future.3
Pease presented his view on the worth of a sermon by saying
that the success of the church to which we are devoting our lives depends
to a great extent on what happens between eleven and twelve o'clock on
Sabbath mornings . 37

The influence of the preacher is directly prOportionate to the

inspirational effect of the sermon. The searching question that Pease

3"Ib1d.

35Ibid., Lecture IV, p. 19.

 

36mm. , p. 20.

37Please, Lecture I, p. l.

l7l
asked effectively pinpoints the worth of a sermon for both preacher and
parishioner:

When a preacher walks into a place of business on Monday
morning to call on one of his parishioners, does this layman
recall immediately a wonderful, inspiring sermon that this
preacher preached two days before?3

A. Types of Sermons
In ten of the lecture series under consideration, eight of the
lecturers differed widely as to classification of types of sermons
available for use. Although Richards believes classification has
little meaning for a true preacher, he did mention several types when
he said:

ib'appeal to you is to look at some of the larger meanings
and the larger influences of true preaching. Sermons are often
classified as expository, tOpical, factual, practical, and so
on. Most of our preachers preach topical sermons, without a
doubt, but I agree with Phillips Brooks when he says that these
classifications mean little to a man who is a real preacher.

. . . If you look at the ten volumes of his (Phillips Brooks‘)
sermons that have been preserved, you will find that he emphasizes
many things which, like the stars, vary in their glory. But you
can put all of his sermons into two sections: One, preaching to
the saints to confirm.and to build them up, to feed them; the
other, to the godless and the sinners, to win them to Christ.

And Spurgeon's numerous volumes of sermons can be divided in
the same way--half to the men who know not God, the other half
to those who do.39

Richards spoke of the tOpical sermon as the most papular form
of the day, and encouraged young preachers to use it. In his Opinion
the expository type requires the greatest expenditure of effort.

No one should be a slave to any particular form of preaching--

tOpical, textual, expository, or whatever you want to call it.
Today the topical seems to be the most p0pular method. It does

 

38Ibid., Lecture V1, p. 88.

39Richards, Op. cit., pp. 36-37.

172

have many advantages, but certainly a young preacher should not
give himself entirely to tOpical preaching. He should preach
some textual sermons, which should be thematic. He should know
exactly what the text teaches and then preach what the text
teaches. Then, as he grows stronger in preaching power, he
should step out into expository preaching, which is certainly
more difficult and in some ways more rewarding.

Shirkey recommended the reading of books which would assist the
ministers in knowing what type of sermon to plan. He also mentioned
several types of sermons.

There must be of course expository preaching, evangelistic
preaching, pastoral preaching, sermons of comfort, sermons of
admonition, and sermons of warning, sermons calling peOple to
repentance, sermons calling us to seek the lost, sermons calling
a nation to righteousness, calling a community to some special
service. You will find this book most helpful, there are not
many like it. Read every year some book that teaches you how
to be a better preacher. 1

Though Heppenstall introduced several sermon types, he persist-
ently returned to the expository sermon as being the most difficult of
preparation, but the most worthwhile:

You may treat the theme as a whole, you may treat it by
repetition, or by analysis. I do wish that every man could
preach expository sermons every Sabbath. This, I recognize,
would involve a great deal of hard work and time, but it would
be worth the effort. 2

He also said: ”Not every passage lends itself to an expository
sermon. . . . It is not a long text, but the ideas develOped, that

makes a great sermon.”h3

 

“°Ib1d., p. 239.
ulShirkey, Lecture Iv, p. 16.
heHeppenstall, Lecture I.

”3mm. , Lecture II.

173
The develOpment of the sermon from stated prOpositions, or from

a Bible text were both mentioned by Heppenstall.hh

Osborn suggested that preaching might be more stimulating to
both preacher and parishioner if the preacher would use a variety of
sermon types rather than one or two favorite ones.

Tnke, for instance, a study in the types and forms of a
sermon. It is a temptation for many pastors to confine their
preaching mainly to the tepical or textual type. They would
find preaching more interesting to themselves and their lis-
teners if they would increase their variety by learning the
principles of other types such as expository, biographical,
and life situation.“5

Osborn put special emphasis upon the life-situation type of
sermon when he said:

Another type of sermon with which he (the preacher) should
become familiar is life-situation preaching. . . . First, we
must think of the peOple and their needs. we must speak to an
object rather than on a subject. Too many pastors think only
of what they plan to present the following Sabbath rather than
what the peOple actually need. There must be a well-planned
endeavor to help solve some concrete problem and the approach
to the subject should be from.the viewpoint of interest to the
congregation rather than oneself. In life-situation preaching,
the pastor states a problem and then proceeds to illuminatfi6it
and to solve it in the light of relevant Bible principles.

Becoming more specific, Osborn described the kinds of situations
and problems that this type of sermon.must meet.

Here is a husband whose wife will be dying of cancer and
pulmonary tuberculosis before another Sabbath rolls around.
Here are parents who are heart broken over the decision of
their son to marry a Catholic girl, of doubtful Christian
principles. Here is a woman who has awakened to the tragedy
of an ill-advised.marriage. She now has three children all
less than 10 years of age. The father is brutal to her and

 

uhIhid., Lecture VI.
hsosborn, Lecture III, p. 10.

h5Ibm., pp. 12-13.

17h

to them. Here is a young husband who has just discovered that
his wife has been untrue to him and has run off to a neighboring
state with another man and lived with him unlawfully. Here is
an old man contemplating suicide. His health is gone, he has
nothing to look forward to but misery and suffering so he is
planning to take the short way out. Such peOple are in our

pews every Sabbath. What do we have to offer them that will
help them.to face the great crises of their lives? I rec nd
to you a learning of the art of life-situation preaching.

Since peOple are usually interested in other peOple, the bio-
graphical type sermon has a great appeal for most congregations. Osborn
believes it makes truth come alive and heartily recommends using it.

A great galaxy of pulpit masters have effectively ministered
to their congregations through this type of sermon. .Among those
whose names come to mind are Alexander White; his 6-volume series
entitled Bible Characters is worthy of gracing any preacher's
library. He also has a series on the characters in Bunyan's
Bilgrim's Progress that are unique and filled with sermonic
ideas. Other men of the century when I might name are Moody,
Talmadge and Joseph Parker. . . .

This type of preaching calls for great imagination, suffi-
cient to make the characters leap out of the pages, to walk
around and breathe, to become real and pulsating. Without
imagination biographical preaching can become very mechanical.

People enjoy this type of preaching because people are
basically interested in peOple. This is the reason human
interest stories and vital statistics are always an integral
part of the daily newspaper. When truth comes alive in per-
sonality it holds interest and.makes its point far more than
in abstract doctrine. After all the gospels are merely a biog-
raphy of a personality. Both old and new testament are filled
with real men and women. After all the Bible is a big thick
slice of human experience. Our congregations are interested in
knowing how Biblical truth is applied to the personality. What
better way can be found to do this than to preach on the person-
alities to whas Biblical truth was applied in the past?

This type of preaching has strong appeal to young peOple
for they are especially fond of the practical in preaching.

One can make a delighfigul series on great truths as they are
related to great men.

 

 

Osborn recommended occasionally preparing a sermon especially

for children. It may follow any of the pattern types mentioned so far:

 

I”Ibid., p. 115.

heIbid., pp. 15-16.

175

Before leaving this phase of my subject may I also encourage
you to learn how to preach children's sermons. In most churches
there is a place for a full blown children's sermon on Sabbath
morning. When prepared aright such a sermon will be accepted
as enthusiastically with the adults as it is with the children
although it was specifically designed.to meet children's needs.
You will find no loss in attendance on such Sabbaths. On the
contrary those on which you preach a children's sermon.will be
numbered :mong the largest attendances in your church during
the year. 9

During the introduction to the first lecture of his series,
Anderson identified the type of preaching which he considered important
and essential. "Everything being equal, the more of that WOrd there is
in the sermon, the more moving will be its message. That is why exposi-
tory preaching is so vital.50

Speaking of the preaching that took place during the Reformation
Anderson stated that:

. . . their sermons were more than spiritual palliatives

for troubled minds. They were mighty revelations of God, and
they came flashing forth in fiery splendor from the Scriptures.
The Reformers were primarily expository preachers. In their
hands the B ble came alive and the pulpit became an authorita-
tive voice.

Anderson affirmed that "nothing will so build up the church as

«52 Again he stated: "And nothing will do 80

real eXpository study.
much for a congregation spiritually, evangelistically, culturally, or
socially as exPository preaching."53 Comparing two types of preaching,

the topical with the eXpository, Anderson said: "Tapical preaching

 

“9939., p. 16.
SOAnderson, Op. cit., p. 15.
51M” p. 16.
Sglpi§., p. 33.

53Ibid., p. 73.

176
requires less study and scholarship than expository preaching.”5h He
referred particularly to preaching on already-outlined doctrinal studies
with little explanation or insight supplied by the preacher.

Through many years of public presentation of God's last
message I have found the eXpository method to be actually more
successful, even in evangelism, than the mere presentation of
a set of doctrines.55

Agreeing fully with the value of expository preaching, Beaven
attempted to redefine this type:

Now what's expository preaching? According to the directive
which I received, this is to be a course of lectures of exposi-
tory preaching. It has always been considered a special type of
pulpit discourse, capable of being followed by only a few rare
minds and Biblical scholars. Historically it is associated
with the interminable discourses of the 17th century Puritan
divines. Or with a running verse-by-verse commentary on the
Bible, usually with special consideration to the ancient lan-
guages. And I challenge you to read from.Broadus to Blackwood,
this is what you will find. Expository preaching presented as
a specialized unique skill, presenting the major and minor ideas
of a passage of Scripture, with some application to the contemp
porary scene. lbw brethren and sisters, as far as I am.concerned,
I wish to throw that definition into the wastebasket. Mast
preachers don't do this. Most preachers can't do this, and
they would be stupid to try. Because there is hardly an audience
today that would sit still for it if you did. I believe in
expository preaching, but I want to change the definition. To
be expository is not to be hampered by the limitations set down
by the homiletical writers. All true preaching is expository,
and that preaching which is not expository is not preaching.

I don't present this on my own authority. .Narvin‘Vincent and
his Expositor in the Pulpit, a marvelous set of books, says
expository preaching covers all preaching. It is exposing the
truths contained in God's Word, laying it Open, putting it forth
where the peOple may get hold of it.5

 

Beaven then named several common types of preaching, all of

which he classified.under the general heading of expository sermons.

 

5hIhid., p. 152.

55Ib1d.

 

56Beaven, lecture I, pp. 17-18.

177

Whether you talk about situational preaching, or doctrinal
preaching, or evangelistic preaching or ethical preaching, it
can all be expository if rooted in Scripture and throws Biblical
light on the contemporary scene.

He told of an interesting experiment being done by Edgar Jackson
in which two types of sermons were being used alternately with the same
congregation.

new Jackson was doing something like this, and his experi-
ment was this. First of all, he deliberately and carefully
designed two kinds of sermons. He wanted to find out the
immediate response and the delayed response to these sermons.
Sixteen sermons, two types, preached on alternate Sundays. So
on the first and third he preached a type of sermon alike, and
on the second and fourth he preached another type of sermon
but alike. Now the first type of sermon he characterizes as
the repressive inspirational type. New this is a tenm from
group therapy. And all it means is this. You repress all
the unpleasant and irritating in life, and replace it with
the totally inspirational.

. . . The second sermon Jackson calls the analytical sermon.
The analytic method makes a vigorous effort to eXplore Openly
the experiences of life and to discover the inner resources
that are available to the Christian. And he tries to get his
listeners to deal with these problems realistically and come
patently. The preacher is very careful to avoid misleading
them. It deals with life and candor. This is the way John
Wesley preached. Read.wesley‘s sermons. This is the way
Micah, and.Amos and John the Baptist preached. This is the
way Barry Emerson Fosdick often preached. These are straight
type sermons that look life in the eye and bring to the prob-
lems of life the resources from heaven as found in God's Word.
80 the sermon may be: Thou shalt not covet. new by alternating
these cannons Jackson was doing what some of us think is the
preacher's Jab. He was alterngtely comforting the afflicted
and afflicting the comforted.5

Beaven also referred to another type of sermon.
I would like to define a sermon as an instrument of group

therapy. . . . But if we are thinking of the sermon as an in-
strument to help our peOple, then this is a fair designation.59

 

57Ibid., p. 19.
58Ib1d., pp. 12-13.

59Ibid., Lecture IV, p. 1.

178
In the second lecture of the second series, Richards referred
again to sermon types. What he implied this time was that every minis-
ter who wants to succeed in his calling must recognize the basic prin-
ciple underlying all sermon types--the God-centered life of the man
who delivers the message. "I don't care whether you preach from
eXperience, or tOpically or exegetically, if you have no experience

with God, you will be a very poor preacher."6O

B. Invention
After the preacher has recOgnized and explored the many categories
or types into which semmons may be classified, he comes to the real
pivot around which all his sermons will revolve--that of Invention.
All of his creativity will be called upon to perform as he contemplates
the subject for a sermon, decides on the appeal he should use, organizes
his content materials effectively, and chooses the style in which he
will present his message to a certain congregation on a specific
occasion. John'Ward suggested this definition of Invention:
For invention, considered in general, is the discovery of
such things, as are prOper to persuade. And in order to attain
this end, the orator preposes to himself three things: to prove
or illustrate the subject upon.which he treats, to conciliate
the mi is of his hearers, and to engage their passions in his
favor.

Ward's definition implies the scepe of Invention. .As this unit

develOps, it will note and consider statements from six of the lecturers

 

6QRichards, 1966, Lecture II.

61John Ward, A System of Oratory, Delivered in a Course of
lectures, Publicly Read at Gresham College, London (London: J. Ward,
1759, 2 volumes) I, p. hh.

179
relative to this scope, namely, the selection of the subject for the
sermon, the choice of appeal, and the arrangement of content material.
Of all the lecturers, Richards dealt most comprehensively with
the various aspects of Invention, which we have already noted as the
sphere of creativity in which the preacher moves as he prepares his
sermon. Concerning the preacher in this state, Richards said:

First of all, he should sit down with his subject before
the Father in heaven and prayerfully meditate upon the text
and passages of Scripture involved, compelling them to bring
forth their riches. Alone and single-handed, he should seek
the full measure of meaning in the Word.

. . . This should go on for some time, maybe for some days,
and on some subjects even for months. new ideas will contin-
ually come from it. One can.meditate upon his theme as he walks.

Then when thoughts come to you, jot them down. Sometimes
you will wake up in the night with wonderful thoughts on your
sermon tOpic or sermon text. Keep a note pad.beside your bed
and jot them down, because nine times out of ten you will not
remember them unless you do.

When you are ready--but not until you are readye-write down
what you saw in the text when you first chose it. Then write
down the ideas that came to you afterward. You.may not use all
of them, but write them down anyway in the order that they come.
Jot down any fact of history, any poem, or any other text that
illustrates the thought. Sometimes your ideas will come quickly
and easily. Other days you will have a drought of ideas, but
memory will bring back to you what you have read. The spirit
will bring things from His Word, if you have studied it faith-
fully. Material will come from.all of your experiences--especially
from reading, from meeting peOple, from travel, from observation.

After you have winnowed from all this material that has
come to you from thinking about the text, around it, and over
it, and under it, get it into some form. Have the main theme
sentence or idea clear in your mind, then write it down. After
this is done--and not before--you may look at other books, come
mentaries, dggtionaries, encye10pedias, books of illustrations
and sermons.

Shirkey's comments on Invention correlated positively with

Richards, although he did not state them as exhaustively. He suggested:

 

eaRichards, Op. cit., pp. 3h3-3h5.

180

In writing his sermons a man ought to have one rule which
comes down to us from.the late Dean Brown of Yale, who said,
"Always think yourself empty, then read yourself full." Before
we read ourselves full we ought to exhaust our mental abilities
in working out our sermons before we ever consult old sermons
or consult books, or cementaries for new materi s. In this
way one will always keep himself fresh and vital. 3

Beaven, perhaps because of his eXperience as a debater, spoke
in contrast to the preceding lecturers in the area of Invention. He
said he first read widely, rather than to think deeply about the sub-
ject as did Richards and Shirkey:

What I do as I prepare to preach, I soak myself, I saturate
myself, in the subject matter of the sermon. I read, I study,
I make notes, but this has nothing to do with the sermon outline.
And when I have filled.myself full, . . . I take a sheet of pagfir,
and I jot down what are the main ideas involved in my subject.

Osborn represented a view closely akin to that of Beaven.
Osborn suggested extensive reading and study in connection with the
four points which he preposed: preparation, incubation, illumination,
and verification.65 In this case, ideas and thoughts come later, after
extensive preparation.

Osborn stressed the point that thinking is real work:

Good preaching is difficult because it requires great
exertion. Real sermons are the product of strenuous thinking.
. . . no form of labor is more exacting and demands such inde-
fatigable toil, yet many preachers will go to any limits to
avoid the labor of thinking. Frequently it must be accompanied
with strong crying and tears as a time of great mental and
spiritual agony of soul almost to the point of despair and a
desire to run away. Briefly summedégp it is literally an ex-
perience of blood, sweat and tears.

 

63Shirkey, Lecture VII, p. h.
6hBeaven, Lecture VI, p. l.
65Osborn, Lecture IV, p. 9.

66Ibid., Lecture III, p. 5.

181
Both Reese67 and Heppenstall68 used identical terminology when
they referred to the work of sermon preparation, the work of Invention
as a "creative" work. Attention will next be directed to the matter of

subjects, the first phase of Invention to which the lecturers referred.

Subjects
Since the preacher has before him a multiplicity of subjects,

covering a wide spectrum of interests, he will find that these possess
varying degrees of usefulness, in terms of persuasion. In view of the
wide scOpe of subjects, all of the H..M. S. Richards lecturers had
something to say regarding the choice of subjects for sermons.

Richards stressed the point that all subjects for the sermons
ought to focus on the great themes:

0 my friends, preach the great themes of the Scripture.
Don't fool around the fringes, away on the circumference of
things. Preach the great truths. You don't have time in
this world for anything else. You don't know who might be
in your audience. 9

Richards listed doctrinal preaching as vital to a strong
program.

now, all true preaching must be doctrinal, not merely
ethical; it must appeal to the head as well as to the heart.
Again referring to Phillips Brooks, preaching in Boston--then
a strong Uhitarian city, of course, but Catholic today--Phillips
Brooks often preached on the great doctrines, such as the
Trinity and the incarnation, subjects like that right there
in that city. Things he believed, he preached; and such
preaching didn't diminish his crowds a bit. On the basis of
his experience in that city, which certainly was highly suc-
cessful, he wrote a passage delivered in his Yale Lectures,

 

67Please, Lecture V1, p. 88.

68Heppenstall, Lecture II.

69Richards, op. cit., p. 33.

182

which every minister ought to commit to memory. It is this:
"No preaching ever had any strong power which was not preaching
doctrine. . . . Preach all the doctrine that you know, and
learn forever more and more, but preach it always, not that
men might believe it, but that men may be saved by believing
it.” That's the we to preach doctrine. And that's the way
Jesus preached it.7

Richards added to doctrinal preaching another consideration--
that of the life of Christ.

If we could preach the doctrine and the life of Jesus in
words like these, that would be great preaching. Then we would
know something about what it means to preach Christ as the
apostles preached Him.71

He also said that "the great truths of the Holy Scriptures are
eternal. The facts of salvation and the redemption of men are un-
changing."72

Likewise he stressed the importance of the gospel, the word
preached rather than the preacher himself.

The real question for a pastor to put to his own soul is
not ”Am.I great?” but "Is the gospel I preach great?” I heard
BishOp Quayle when I was fourteen years old, and I can remember
his sermon yet.

Continuing his emphasis that the doctrinal sermon is Christ-
centered, Richards asserted:

We have three great model sermons in the new Testament:
the apostle Peter's at Pentecost, and Paul's at Antioch and
on Mhr's Hill. In each case they were largely doctrinal.

. . . In each case Christ is the very center of the sermon.
He is the subject of the sermon. There can be no true oc-
trine without Christ. Christ Himself is the doctrine.7

 

79;g;g., pp. ho-hl.
7¥£§i§., p. M2.
7?;gig., p. h3.
73_r_t_i_c_1_., p. us.

7thid., p. #9.

183
When speaking about Christ, the minister should make the cross
the center of attention:

Congregations, after all, are interested in the fundamental,
permanent truths of religion. PeOple have no real use for the
church except as it points the way to the kingdom.of God, or
helps them forward on that way. The cross still draws better
than anything else. . . . We must never forget the magnetism
of the cross. Jesus crucified is the great magnet, the great
drawing power.7S

Because the subject of the person of Christ affects and will
continue to affect many aspects of life, Richards throughout his series
reemphasized the point:

It was the person of Christ who constituted the theme of
apostolic preaching. . . . All truth is to be associated with
a person--the truth as it is in Jesus (2 Corinthians h:5). All
our ethics, our morals, our doctrines, are to be ssociated
with Him, with His love, His grace, His spirit.7

It was Shirkey's belief also that every sermon should be centered
in Christ.

Let me urge you with all my heart to preach Christ, present
Him.and He will do His own work. Say to the peOple "This is
God's Son in whom He is well pleased.” Let our message ring
forth ”Behold, the man, the man Christ Jesus who was His own
man, his brother's man, God's man." I remember reading from
Stanley Jones. He was in a Hindu temple that had formerly been
a Christian church, the walls had been whitewashed and the white-
wash was wearing off and a mural of Jesus Christ was showing
through. Stanley Jones said, "I turned to my friend and said,
'Look He is coming through again.'”

Let the Master come through again in each and every sermon
that you preach. Let the peOple see Him that they may be able
to declare, "My Lord and My God." Look at Him, Son of man, Son
of God, Guide, friend, Lord, Prince of Life, King of Kings--God
of very God. If our pulpits are to be effective they must be
Christ-centered. Remember you are not to preach on certain
theories, certain aspects of life but you are to weave in your
pulpit ministry the total gospel.77

 

751bid., p. 165.

76mm, p. 190.

77Shirkey, Lecture IV, p. 12.

18h
Giving special emphasis to the social gOSpel as well as the
personal, Shirkey maintained:

There is but one Gospel that we preach, it is the personal
and the social gospel. It is like the two sides of a coin
joined tOgether never to be separated. This whole gospel we
are called upon to declare is like Siamese twins, if you take
the life of one you may take the life of both. These two, the
personal and social emphasis, in the GOSpel of Our Blessed Lord
are joined together forever, never to be put asunder.

The pulpit must have a lot to say about the social gOSpel
but, it must always be the outgrowth of one's own spiritual
faith, feeling and outlook.78

Continuing, Shirkey suggested that a balance be held between
the two phases of the gospel:

If I could pass on my suggestion to you it would be this:
be certain when you preach on anything that has to do with the
social implications of the good news, that on the next Sunday
you preach on something that has to do with one's personal
faith, the love of God, the mercy of God, the suffering of
the Lord Jesus so that you swing peOple back again into the
orbit where they must live and move and have their being if
they are going to have any social conscience at all. Our
social gospel must be the outgrowth of our personal faith.79

Shirkey manifested a great concern for the youth of the church,
and in Lecture VI he stressed a number of subjects with which they
should be challenged:

What can we set before young peOple that will help them

to select for themselves the good life. It seems to me that
we can say to them ”Build in your life a wholesome sense of
fear." . . . We can say to them "Build in your life the fear
of failure." . . . Yes, wholesome fear 1 a helpful reinforce-
ment to life. This is a good challenge.

On the other hand, he believes young peOple should be directed

to look beyond fear.

 

78Ibid., p. 16.
79Ibid., p. 11.

Boner, Lecture VI, p. 10.

185

However, I feel there is something even finer than fear.
That is to build in their life great ideas. Ideas that are
positive that have captured the lives of other peOple. . . .
Such masterful ideas as these will have a corrective, strong,
hold upon the life of youth that will keep them and us in the
right channels.-

Tb "ideas” Shirkey would add the subject of "ideals" for youth-
ful audiences:

Still another way in which we can help young peOple is to
present to them.the goal of great ideals, to help to see that
ideals still have tremendous power in life. I remember a story
that I read about Amelia Earhart. Someone asked.Miss Earhart
if she drank. She said, "No, I do not drink. I find achieve-
ment stimulant enough.” . . . So if youth are to be helped and
pulled and moved upward they must give themselves to eat
ideals that have the power to mold them and hold them. 2

Another subject for the young closely related to “ideals" per-
tains to "standards of conduct." Concerning the standards by which
youth should live, Shirkey preposed:

The thing that we ought to do is to throw out the challenge
to young peOple, not to st00p to the standards of the world but
to take thg standards of Christ and bring the world up to those
standards. 3

"Development of character" he observed to be another subject of
importance for the youth.

Youth needs to know that as long as we live there will
always be the struggle--the struggle of the good life and
the evil life. The struggle of the best with the worst-~the
struggle will always go on within us. This is not to be a
discouraging thing but rather an encouragement to us. Youth
must remember thategnly in the tug between the good and evil
is character made.

 

81mm.
821bid., p. 11.
83Ibid., p. 1b.

8“Ib1d., p. 15.

186
"Christian homes" was another tOpic which Shirkey believed should
be presented to the young.

I think that every minister needs to give the kind of
information to young peOple that they so sorely need in
the building of a Christian home. The word needs to be said,
that they are not to be unequally yoked tagether.

We must get young peOple to see that only the homes that
pray together, stay together. We must get them to see that
if they want a home ghat will endure, they must put Christ
in the center of it. 5

"One's life work” also is an important subject to bring to their
attention, he said:

we ought to seek the Opportunities to sit down with these
young peOple and talk to them a ut their life's work. What
are they going to do with Life?

Shirkey also suggested the subject of ”Christian witness."
This could either precede or follow the subject of "life work:"

We need to be forever challenging the finest young peOple
that we know for the ministry. . . . to be in the separated
work of the mission field and the ministry is to be in the
best. This can be underscored. The Lord needs the best lives,
the best minds, the most sensitive hearts, the most dedicated
spirits to be His servantg? . . . This challenge must be for-
ever thrown out to youth.

"The source of peace and joy” should be made clear to youth:

we must never tire in throwing out the challenge of Jesus
Christ to youth. We must say to them, "You cannot go upward to
God or forward with Christ or outward to peOple without going
inward." Only a penitent heart, meeting with an all-loving God
is sufficient. Repentance brings forgiveness and forgiveness
brings peace and joy.8

 

851mm, p. 12.
861bid., p. 13.
87mm.

88Ibid., p. 16.

187
Another vital subject for youth suggested by Shirkey was "the
need for the indwelling of the Spirit of God”: "We need to challenge
youth to Open their hearts to the Spirit of God. The real power we
need is in the Spirit.'89
In addition, there was concern eXpressed by Shirkey that the
subjects presented have a positive ring of assurance.

Let the pulpit always ring with the great certainties.
The peOple who sit before the minister have enough doubts to
deal with without others being added to them by the utterances
that they hear from the man selected to be God's Spokesman.
. . . let the aim of the pulpit be the proclaiming of the
great romantic certainties of our faith--the faith that is
once for all delivered unto the saints that has been proclaimed
by prophet, priest and king, by men and women of all ages. They
gave forth such positive words in the Old Testament "How excel-
lent is thy name in all the earth" and in the New Testament they
pointed to the Son of God.90

In Lecture VII Shirkey told how, with the help of a notebook, he
remembers tspics for sermons upon which he would later preach.

This is something that really hardly needs to be said, but
it is of great importance--always carry with you a notebook.
There will be numerous things and eXperiences that will sug-
gest sermons to you. There will be certain things that you
will hear and see that will give you ideas about your work or
you will remember certain peOple you want to call. Whatever
you do, have a notebook. Always transfer these things at the
end of the day so you keep your notebook up to date. You are
always ready for the next day. I recall I was on a plane not
long ago, and a man handed me a Life Magazine, and said to me,
"Would you like Life?” and I said to him, "Thank you, I would"
and "I wonder if you know that you have given me a sermon tOpic"
and then I told him how he had suggested a splendid tOpic that
I could give to young peOple--"Would you like Life?" The ser-
mon could start off giving the setting of my experience on the
plane and then going on from.there. Well, it was an idea and
I had my notebook with me and I put it down in his presence.91

 

89Ibid., p. 17.
9°Ib1d., Lecture IV, pp. 1h-15.

9J'Ibid” Lecture VII, p. lh.

188
While Heppenstall did not identify Specific subjects as sermon
topics, he did emphasize the importance of using great themes in preach-
ing: ”If a great theme grips you, then preach it."92 He added further:
”If you are an able minister and have a great theme (subject) you will
stay with it all the way through the discourse."93 Continuing, he

stated: ”Before a man can preach a great sermon, he must be gripped

by a great theme."9h

Osborn, in dealing with the matter of tapics for sermons, pre-
sented several areas of consideration from.years of study and interest
in this phase of sermon preparation:

Let us turn now to another phase of preaching. In answer
to the question, ”What shall we preach?” . . . There is much
that is good which might be preached. (There are many tangent
truths which are good in themselves but not powerful. . . .
For a number of years I have been compiling information from
the Spirit of PrOphecy on the subject "What to Preach." In
the main they are the mighty and grand truths which deal with
the plan of salvation.95

Osborn next revealed his own findings regarding sermon subjects
‘within the Lyman Beecher Lectureship on Preaching at Yale University:

A few years ago I completed my reading of the finest single
library on preaching that exists in the world. It is known as
the Lyman Beecher Lectureship on Preaching, so named in honor
of Henry Ward Beecher's preacher father and begun at Yale Div-
inity School in the early 18703. There are approximately eighty
books in print. A few years are lacking because there were a
few times when no lectures were given. As I read them.one after
another, I began to make note of what some of America's great
preachers had to say on the subject, ”What to Preach." Among
them were men like Beecher, Ale, Ball, Brooks, Buttrick, Kennedy.

92Heppenstall, Lecture I.
93mm. , Lecture II.

9thid.

95Osborn, Lecture III, pp. 16-17.

189

It was gratifying to note that the tenor of their thinking was
the same as that in the Spirit of Pr0phecy. All who made refer-
ence to sermonic content counseled that the prgacher should stay
close to the great themes of the Word of God.9

Continuing with his discussion on sermon tOpics, Osborn referred

to the example which Christ gave.

Such was the preaching of Jesus Christ. He knew that
peOple wanted to know what God had to say. His preaching
was Biblically saturated preaching. The most pOpular books
from which he preached were the great books that embraced
profound truth such as Deuteronomy, Isaiah, Daniel and the
Psalms. The mighty movements of God through the centuries
have been characterized by men who knew how to handle the
word. John Calvin and others like him preached truths that
caught fire in the souls of men, that made peOple fall in
love with Christ.97

Osborn encouraged the careful planning of subjects over an

entire year's period.

Net only must we choose the great doctrines for our preaching,
but they should also be in prOper balance. Some pastors have
tendencies to ride doctrinal hobbies which may be interesting
for personal study but a bit tiring if constantly used for ser-
monic material. One can spend much time on some great themes
to the neglect of others. It is for this reason that the ser-
monic diet for a congregation should be planned with more care
than a menu. If a pastor will think a year in advance instead
of a week in advance regarding the spiritual food for his members
he will plan much more wisely and meet their needs in a far
better way. I recommend to you most highly the sermonic year.
During the slackest season of his work a pastor will outline
the subjects for a 52-week period. He will find that the prac-
tice will become a great blessing to his peOple as well as to
himself.98

Speaking of the subjects to which early Christian preachers

addressed themselves, Anderson stated:

fill—k

96Ibid., p. 17.
97Ibid.

98Ib1d., p. 18.

II I. I'll 1 i l. Illuillllllillll] I III.
III I. . .
. I I?! I
I i
4'. I: it. III I nlull' I‘ll:
.l

190

Those first Christian preachers had only one message--
Christ and Him crucified. As they went forth to proclaim
their message, they were not Spinning fine points of theolOgy,
nor were they, as Ian Macpherson says, "nibbling away at the
niceties in the sacred text." . . . They were presenting a
living Person--the Eternal Word. They preached Him evangel-
ically as Saviour and Lord; they preached Him ethically as
Teacher and Example; they preached Him eschatologically as
Judge and coming King. Even more, they preached Him.as a
contemporary power--Ruler in the hearts of men. Whatever
systemggic theology they knew, the risen Lord.was the center
of it.

Anderson expressed concern, relative to the sermon tOpic, that
the theme chosen might assure the preacher of the witness of the Spirit:

If this be the test of true preaching, tnen the supreme
question is not what topic will awaken the interest of the
peOple, but rather what themes will assure us of the witness
of the Holy Spirit in our preaching. . . . To present Christ
in such a way that the Spirit of God will fall on all who
hear the Word should be the aim of every sermon.100

Anderson stated further:

To proclaim that gospel we must preach the cross in the
context of the world's sin. While showing the hatefulness of
sin, we must also show God's judgment upon it. By the death
of His Son God has judged sin forever. To preach in any other
way is to miss the whole purpose of redemption.101

Beaven was emphatic in saying that preachers should never preach
on that which they had not experienced.
I don't think it can ever be possibly overemphasized that
a preacher ought never to preach on that which he has not
experienced. I will say that again at the risk of starting
a good argument. A preacher ought never to preach on that
which he has not eXperienced.10

Alluding to his own life's experience, Beaven continued with

99Anderson, op. cit., p. 100.
looIhid. , p. 10h.

101Ibid., p. 129.

102Beaven, Lecture I, p. 8.

191
the thought that preachers ought to consider most carefully their choice
of sermon tOpic.

And I went back over those h2 sermons and observed that at
least 20 of them came under a single head--Forgiveness. And I
had to conclude that before God I did not feel forgiven. There
was no other conclusion. And for your own edification and growth
in the ministry, I suggest you take a look at what you are
preaching about.

To show that the sermon subject is of vital importance, that
it must fill a need, Beaven noted the results of one: "On the Sunday

following the sermon that dealt with jealousy, the pastor got 50 calls.

He had apparently struck home."10h

Perhaps Beaven was suggesting topics for sermons when he identi-
fied certain problems to which a minister might address himself.

For in the glories of living and in the joys of life, we
all have our problems. . . . At least half of our peOple are
concerned with intensely personal problems. The futility of
life, the insecurity of personal relationships, a haunting
sense of loneliness, problems involving marriage or sex, false
ideas of religion and morals, a sense of inferiority, the prob-
lem of suffering.10

Beaven endeavored to show how Jesus helped people to solve their
jproblems, thus setting an example for preachers in making sermons of
‘Vital significance to peOple.

As I see Jesus talking to the peOple, He always recognized
their problems, and pointed a way toward a solution. He never
made light of it. He also, it appears to me, tried to point
them to cause-and-effect relationship. You have got this prob-
lem for this reason. And if you take care of this reason you
are going to be on the road to solving the problem. I don't
think we do this too well in our pulpits. As I see Jesus
preaching, I see that He taught His peOple to face the future,

1°3Ibid., p. 11.

1°”Ibid., Lecture III, p. it.

105Ibid., p. 17.

192

not the past. Always He pointed to what could be. I see no
exception to this as recorded in the gospels. To those who
have a sense of guilt, He recognized the guilt and pointed

them to confession and change. As I also see Him teaching,

He always pointed to the needs of new habit patterns to solid-
ify their new way of life. Go thou and do likewise. It was
not simply a program of believing something, it was changing
how they lived. And finally, I see the people Jesus ministered
to seeing in Him one wgg understood them so that they trusted
Him and followed him.l

Beaven then referred to a survey of church needs and problems,
done by Harold Routt, indicating that sermons ought to satisfy these
needs. The findings of Routt were that

. . . half the peOple were concerned about futility, insecurity,
loneliness, sex, marriage, inferiority, suffering, illness,
frustration, guilt. These were the things that peOple were
concerned about. And after this came family, children, and
infidelity. And after this nothing else mattered. . . .

If you will take a cross section of a congregation of 500
peOple, I am willing to predict and I am predicting on the basis
of surveys I have read, that at least 1/5 in any year will be
bothered by bereavement, at least 1/3 will have marriage prob-
lems, at least 1/2 will have major problems of adjustment to
society, either at home or at work in the church or in the
community. And at least 1/5 will have major problems of guilt
and fear. now if this is true, or if this picture is reasonably
true, it stands to reason that the pastor has a tremendous job
in helping his congregation.107

Beaven spoke of using the positive approach of faith and hOpe
in sermons rather than the negative one of fear.

Fear is bad. Fear hurts. The job of the pastor is to
dispel fear. What is the minister going to say? How is he
going to be honest? How is he going to give a sermon that
helps so that peOple face life honestly and proceed creatively
toward goals that are reasonable and challenging to the best
in life. Every message ought to breathe faith and the value
of a human soul. 08

1061bid., lecture IV, p. 2.
1°7Ibiu., pp. 3-1+.

108Ibid. , p. 6.

 

193
Pease suggested that the subject of Christ as revealed in the
Word is superior to all others:
Another type of preaching restricts itself to moralistic
themes, current events, and social problems. These sermons
may be interesting and well done, but they are not preaching.
Really good preaching is the exposition of the Word of God for
the purpose of revealing the 608851 of Christ and bringing men
to accept the claims of Christ.1
Alexander believed that there are two areas in which preachers
could better serve the congregation in terms of sermon subjects. The
first included greater ”relevance" to the needs or problems of his
auditors. The second was by staying away from topical "hobby horses.”110
Richards gave considerable advice to the preachers with respect
to the subject upon which they should preach, emphasizing those sub-
jects that ministered to the needs of the peOple.
PeOple want to know the great subjects-~How prayer is
answered-~How can we know what God wants us to do--Will we
know each other in some future life?
There is mighty power in simple Gospel preaching--great
themes--the Scriptures-~Word of God.111
Richards referred three times to the need for Christ-centered
Inessages. He put it once this way: "Never should a sermon be preached
‘without pointing sinners to the Lamb of God--to Christ--to our
Redeemer . "1.12

Richards also said: ”Preach the great affirmatives of the

S<:riptures."ll3 Twice he made reference to the vows of ordination

y

109Pease, Lecture VI, p. 9h.
lloAlexander, Lecture III, p. 21.
111Richards, 1966, Lecture I.
11212.12-

113Ibid., Lecture V.

19h

and their directive to preach Christ and the Word. "In our ordination
we vowed not to preach human philOSOphy or human Opinion, but Jesus
Christ and the word."11h

That tOpics for sermons should be centered on great Bible truths
was agreed on by all the lecturers. Since the preacher must weigh the
kind of persuasion he will use in presenting these truths, the question
arises as to whether he should appeal to the mind or to the emotions of
his congregation. All of the lecturers quoted in the first part of this
chapter favored the eXpository type sermon--the one in which the appeal
is largely to the intellect. However, pathos was not ruled out. In
fact the appeal to head and heart was cited by many as an appeal to the
whole person. Alexander referred to the two appeals as the reason-
emotion dichotomy. In the following section both logical argument and
‘pgthgg as presented by the speakers in the lectureship series will be

explored.

.Appsal

lLogical Argument
A part of persuasion which is basic is logical argument. Richard

‘Whately has written that persuasion depends first on argument to show

‘the expediency of the Means preposed.115
Four Of the H. M. S. Richards lecturers indicated that they con-

curred with the idea that the persuasive impact of the Gospel should

begin by a presentation Of the logical argument, the appeal tO the mind.

‘

ll“Ibid., Lectures II, V.

115Richardwhately, Rhetoric, new Ed. (Boston and Cambridge:
James Munroe and Company, 1851), p. 210.

195
Shirkey said twice that the sermon should make an appeal to
three channels of communication: "to the mind, heart, and soul of
man."116 It is important to note that he stressed ”mind" first.
Shirkey also said:

we must preach for a verdict. SO the sermon to accomplish
that whereunto God has sent it must be beamed at the whole man,
his mind, his heart, his soul and his will."117

Alexander placed his major emphasis upon the reason-emotion

dichotomy.

In God's appeal to us there is never a by-passing of either
one Of these. You will find an appeal to both. The thing our
young peOple Object to so much in our preaching, is where we
by-pass the intellect and use emotion entérely, or we by-pass
emotion and use the intellect entirely.ll

Alexander and Shirkey suggested that the intellect and pathos

are competitors for the use of the human will, a term which both held
in common. Alexander said:

. . . there is this continual interaction, interplay between
the two. And they are both involved, it seems to me in persuading
the will. For my own preaching I like to think that the intel-
lect and the emotion are a part of the thing that works toward
moving the will.11

Heppenstall differed from both Shirkey and Alexander in that

he placed greater emphasis upon logical argument without the inclusion
of emotion or pathos. He spoke of it this way:

When you make your exposition by prOpositions you are
making your appeals to reason. . . . If you are to persuade

 

116Shirkey, Lecture IV, pp. 8-9.
ll7Ihid., p. 9.
11B.Alexander, Lecture VI, p. 12.

196

that you are right, you must make appeals to clear thinking
more than to the heart.

Making his stance more emphatic, Heppenstall continued, "Do not

confront peOple with emotional appeals; deal soundly and logically with

the prOpositions."121

Richards' remarks most nearly paralleled those of Heppenstall,
although he recognized the importance of both logos and pathos, but
placed greater emphasis and stress upon the former. Speaking about
logical argument, Richards made these statements: ”Every sermon . . .

must bear with it a conviction that goes along with a well-thought-out

”122

line of argument, clearly stated facts. He also spoke about:

"logical writer," "logical thinking," and that "many peOple go astray

because they accept wrong premises, or because they reason crookedly,

or because they reason crookedly on right premises."123

Continuing, Richards used terms such as "evidence and witnesses,"

several times.12h He then asserted:

This is a restless age. Bring your listeners face to face
with the mighty facts immediately. Show proof after proof,
evidence after evidence, text after text, like successive hams
mer blows. Illustrate, make your points clear, and while the
peOple are still interested, sit down. Keep on the positive.
Proclaim the truth, announce the truth, declare the truth,
illustrate the truth, illuminate the truth.125

 

120Heppenstall, Lecture VI.

l2llhig.

122Richards, op. cit., p. 37.
1232239., p. 50.

1253919., p. 175.

125Ibid., p. 236.

197
There were two specific areas in which Richards, the only lec-
tureship Speaker to voice this warning, cautioned the ministers against
certain aspects of the use of argument. (1) Do not use long and ig-
zglzgd arguments. "PeOple don't pay attention to long, involved

arguments, they want you to get right to the point."126 Again he

stated, "Get to the point as soon as you can, peOple want this."127
(2) Don't use 109g arguments to reveal erudition. "It is a mistake
to think that we should use long sentences or involved arguments to

show Off our learning."128

Pathos
Continuing the statement begun by Richard Whately, we note:

". . . and secondly, what is usually called Exhortation, i.e., the

 

excitement of men to adOpt those Means, by representing the end as
sufficiently desirable."129 There were five lecturers who made state-
ments concerning the emotional appeals (pathos) Of a sermon. An
attempt is made here to place these lecturers on a continuum, to
arrange them in rank order, beginning with Anderson, who spoke only
of "heart" religion, to Heppenstall, who suggested that "We must not
confront peOple with emotional appeals.”

Anderson emphasized that

. . . the only religion worth anything is heart religion. And
the only preacher who can move hearts is he whose own heart

 

126Richards, 1966, Lecture III.
127mm.
198mm, Lecture v.

129Whately, op. cit., p. 210.

the

198

has been moved. A group of African natives said in all
earnestness, "Send us men with hot hearts."l3O

Although Anderson believes in appeal to the heart, he warned of
danger Of "emotionalism."

With such a message as God has called us to deliver, we
have no right to be dull or commonplace in our presentations.
Such scenes as the incarnation, the crucifixion, the ascension,
and the glorious return of our Lord should thrill us. What a
privilege to be called of God to lift men.and women, troubled
by sin and tormented by woe, high above their beshadowed skies
into the shadowless realm of reality and love! . . . ”Emotion
arises out of truth; amotionalism is poured onto it." If the
risen Lord has been talking to us by the way, however, and our
own hearts are burning with His love, something of that inner
glow will be communicated to our peOple.

Shirkey had much in common with Anderson in his use of the word

"heart."

The message of the pulpit must not be totally mind-centered,
for a man is more than just mind. He is also a great heart.
The pulpit must always reach for the heartstrings. PeOple are
moved powerfully through their hearts. If the man is not skilled
in knowing the way to the seat of the emotions then he will not
get into the dggr of personality. The heart is the door of life
within a man.1

Shirkey continued:

Jesus was a Master in getting into man's deepest affections.
He knew the way to the heart. Listen to Rims "A certain man
had two sons." You see immediately He grapples for heartstrings.
There are 90 and 9 that safely lay in the shelter of the fold
but, one is out on the hills, away from the tender Shepherd's
care. You see in the story of the lost sheep he was grappling
for heartstrings, for man's deepest affections. A man went
down.from Jerusalem to Jericho and fell among thieves, immedi-
ately you have your heart wrapped up in a story. Yes, the
great Master of us all knew the art of getting into life. He
knew the way to the heart. The truth of the matter is, nothing
that really matters gets into our life without making an

 

13OAnderson, Op. cit., p. 68.
1311mm, pp. 159-160.

l32$hirkey, lecture IV, p. 5.

199

impression upon the heart. Neither a good book, nor a great
picture, nor a great movie, nor a great play. The peOple at
the theatre have a way of saying "If you do not know the way
to the heart you can't get over the footlights." In the pulpit
if a man does not know the way of the heart hii §ords do not

go beyond the desk in back of which he stands. 3

As has already been noted, Alexander believed both intellect
and emotion to be equally essential in moving the will of man. He was
careful to maintain a balance between both reason and emotion. He con-
demned "tremendous excitement," and through the use of an illustration
revealed his disapproval by saying, "You took advantage of their
emotions, you exploited their emotions."13h

Richards gave two examples of the use of appeals at the end of
a sermon, referring once to his father and saying virtually the same
words also about his son.

At the close of every service he made an appeal--not

necessarily a strong emotional appeal, but a simple Opening
of the doors of the church, and extending an invitation to r
those who wished to make a definite commitment to the Lord.13>

While Richards emphasized more strongly the use of logical argu-
ment, he spoke of making use of the emotional approach as well. He
referred to a situation involving a skeptic.

Tell him you know something about that sickness yourself.

The man's heart will begin to believe before his mind does.
Never get the idea that it is a sign of weakness to appeal

to the feelings and emotions. That is a part of man as much
as his reason. 3

 

133Ibid., p. 7.
13hAlexander, Lecture VI, p. 13.
135Richards, o . cit., pp. 39-ho.

1351h1d., p. 6h.

200

Richards also noted that Christ Spoke of man as man, and
appealed to him by every means possible.137

The five lecturers who spoke of emotional proofs ranged from:
Anderson and Shirkey, who urged emotional appeals to the ”heart": to
Alexander, who conceived of a balance between reason and emotion; then
to Richards, who emphasized logical argument more strongly than emo-
tional appeal; and finally to Heppenstall, who, as has already been
noted in this study, was the only lecturer who did not encourage the

use of emotional appeals--of pathos--in sermons.138

C. Arrangement

Our attention will next be directed to the rhetorical canon of
arrangement, which involves careful, thoughtful, perceptive organiza-
tion of the speech materials discovered under the previous canon of
Invention. Both Invention and Arrangement have been linked closely
together by both homileticians and rhetoricians because of the mutual
dependence of both finding and arranging of the materials of a speech.
Speaking of the arrangement of these ideas and materials with respect
to a subject, Broadus remarked, "The attempt to arrange his thoughts
upon it [-the subject47 suggests other thoughts."139

While there are many possible ways to arrange or organize mate-
rials of the sermon, perhaps the most general of headings might be:

Introduction, Body, and Conclusion. However, before dealing with these

 

137Ib1d.
138Heppenstall, Lecture VI.

139John A. Broadus, A Treatise on the Preparation and Delivery
of Sermgng (New York: Hadder and Stoughton, 1898), p. 26‘.

 

 

201
divisions, we should note what the H. M. S. Richards lecturers had to
say generally about the subject of organization or arrangement.
Alexander, while speaking of the care with which news commenta-
tors select and organize their materials, went on to say the preachers
should be even more careful in arranging of sermon materials.

We preachers are often accused of incompetence, in the
selecting and arranging of our sermon materials. . . . These
news men who have a lS-minute pregram, I am told, spend be-
tween six and eight hours preparing and going over the program,
and doing word exercises so that the 15 minutes that they have
really count. These men.work that long merely to say that,
this is happening in one part of the country, and that happened
in Chicago today. If we preachers have our church members for
20 minutes, or 25 minutes at the most during the sermon, and
all other communications media in the world has them the rest
of the week, believe me, something ought to be happening to h
us in terms of selecting and arranging the sermon materials.1 0

Beaven spoke of sermon organization by the use of an outline.

I'll tell you, I have taught homiletics and I enjoy it
thoroughly. Most stimulating classes I have ever taught. I
teach from textbooks, and I teach my students to know the dif—
ferent kinds of sermons, and I try to teach them to outline.
But when it comes to the process of the mature preparation of
sermons, I don't use any system at all. The content of a 1‘1
sermon should determine the outline and not the vice versa.

Pease also emphasized the importance of outlining as a part of
organization:

Long hours of exhausting study, often when we are weary
from.meeting the many other demands of our work; long hours
of writing, rewriting, outlining, memorizing, practicing; an
unremitting search for relevant sermon materials while we visit,
as we carry on our business affairs, as we read the secular
press, as we listen to the radio and watch television; hours
of creative thought, during which we try to make the Word of
God relevant to the needs of our peOple; hours of devotion

 

1hOAlexander, Lecture III, p. 22.

lulBeaven, Lecture VI, p. 1.

202

when we seek a personal fellowship with God that will enable
us to interpret Him correctly--this is the cost of being a
good preacher.

Heppenstall presented a great number of suggestions regarding
sermon organization, the essence being: You must think hard, it is
nothing for me to work for months with a manila folder collecting
ideas.1h3 Then: You must do analysis of the text with points under-

neath. . . . You must get a feel for the passage. . . . You must sit

down and grasp a great theme and then develOp a skeleton outline.lhh

We should notice the final point represents his concern for an outline.

Anderson suggested what, in his judgment, constituted a good
form of organization and arrangement which likewise included making an
outline.

(1) Indefatigable study. We should never attempt to
eXpound a chapter or book until we know it thoroughly. . .
(2) Find Christ in the Scriptures. . . . (l) Condense the
facts. The ability to condense and make an outline is vital
in exposition. . . . (2) Use both analytical and synthetical
methods. This will greatly aid in making your message clear.
To illustrate let us take a flower. First we see it as a
whole. Then we begin to dismember it, taking the petals
apart, studying each section separately. This is analysis.
On completing our study Of it as a botanist, we can try at
least to reassemble it. This we might call synthesis. In
this we have a de nstration Of both the analytical and syn-
thetical method.1 5

Speaking Of the great importance Of organization and order,
Anderson suggested:

A well-prepared speech is more than half delivered. Lord
Bowen, a distinguished Judge in England, said. "Cases are won

 

thPease, Lecture VI, p. 93-
lh3fleppen8tall, Lecture III.
1“undid” Lecture I.

l"’SAnderson, Op. cit., pp. 76-83.

|.'II'.Il I 'l I l.|

 

 

203

in chambers." Not in the courtroom, but in his private study,
the successful jurist does his greatest work. There he marshals
his facts and sets his findings in order. Knowledge that is set
in order is what successfully influences other minds. Unless
we organize our knowledge, the more we have, the greater will

be our own and our hearers' confusion.l

Finally, Anderson re-emphasized the need for order. "Another

point in the sages' counsel is to set your thoughts in Order,"lh7

Beaven stressed careful organization and arrangement, so that
the congregation will be able to perceive the order in outline form.

I cannot tell you how you ought to prepare your sermons.
PeOple are always raising this question. One man talked to
me yesterday and he said, ”I wrestle with my sermon tOpic, I
don’t write any outline." I don't care whether you write any
outline. Neither does anybody else. But if your congregggion
doesn't get an outline you'd better change your methods.

Beaven continued by explaining his own plan of sermon organiza-
tion, which could ultimately involve a one-point outline or six points.

What I do as I prepare to preach, I soak myself, I saturate
myself, in the subject matter Of the sermon. I read, I study,
I make notes, but this has nothing to do with the sermon outline.
And when I have filled myself full, . . . I take a sheet of
paper, and I jot down what I think are the main ideas involved
in my subject. And then I decide what is my specific goal.
Then I go through my list of ideas and I start eliminating.
Which of these do not directly contribute to my goal? Fine
ideas, great quotations, perfect illustrations, good texts,
no good for today. Throw it away. And when I get through
I may have one point or six points.1 9

The only lecturer to speak about disorganization was Alexander,
who also eXpressed concern that there might exist a correlation between

the disorganized man and his poorly prepared, disorganized sermon.

 

11‘6Ibid., p. 111.
l"71mm, p. 110.

lh8Beaven, Lecture III, p. 10

h
1 9Ibid., Lecture VI, p. l.

'1' .Illllllitl I! i! all

 

 

202+
It's very hard to tolerate a man's preaching who is not
organized, because you are never sure what he's talking about,
what he's doing. If he's disorganized in what he does in the
church, you can depend on it he's disorganized in his sermons.12
In terms of organization and arrangement of materials, Pease,
Beaven, Anderson, and Heppenstall agree that an Outline is essential;

while only one lecturer, Alexander, emphasized the sad picture of the

disorganized preacher.

Introduction

 

Our attention is now directed to the introduction of the speech
which is intended to arrest the attention and interest of the listeners,
to cause the audience to be well disposed toward the speaker, and to
prepare the way for the ideas which will be presented within the body
of the discourse.

Beaven cited research to support his conviction that, in terms
Of arrangement of materials, the strongest point should come first:

Earl Strongberg prepared two phonograph records with the
same material, simply changing the order Of presentation. On
one Of the phonograph records he put the strongest point first
and worked down to the weaker ones. On the other phonograph
record he put one Of the weaker points first and worked toward
a climax with the strongest. He played these for classes and
students. He tested them immediately afterwards as to what
they had heard, what they remembered, and.what effect it had
on their thinking, and three months later he tested them again.
And always the results were the same. His students remembered
better, longer and were more effected by the talk that presented
the strong point first.151

Richards agreed with this Observation. "Make your strong points

of truth right at the beginning of your toik."152 Anderson revealed a

 

15OAlexander, Lecture 111; P- 20-
151Beaven, Lecture III, p. 9-

l52R1cherde, op. cit., p. 236.

205
similar Opinion when he said: "Present hmportant things first. PeOple
grasp and remember longer what is put in the forefront. Therefore focus
attention on some vital truth at the very beginning."153 Anderson

added,

. . . the Opening sentence is vital. Come right to the
point in your Opening words. If you unfold your objective in
a short, criSp sentence or two, it will lay a foundation for
all that follows.

PeOple are rarely sitting with bated breath awaiting our
message. we have tO awaken their interest. That is what makes
the beginning of a sermon so important. It is somewhat like
the ”lead," or Opening, of a newspaper story. A main point
is made, attention is gained.

Psychology has revealed that things said at the Opening
Of a speech are fiemembered 75 percent better than those said
in the m1dd1e.15

Beaven agreed with both Richards and Anderson when he urged that
the strongest point be placed very earLy in the sermon.

Other tests have been made repeatedly. And they all have
similar conclusions. Now the logic is simple. If the first
material is weak, we lose our hearers at the beginning and
even strong material may not win them back later on when they
have found something nice to daydream.about. If we catch their
attention first with strong material, they will stay with us as
long as it is effective. If the Opening material is strong, the
hearers will he§g to furnish their own climax. Fosdick did this
instinctively.l

Beaven also emphasized the importance of empathizing with the
audience in the introduction.

New I say it is important to relate to our hearers the
moment we begin to preach. I know this disturbs some people.
Some of you will want to disagree with me, I am sure. Some
of you believe that you should begin with a text. I have no
Objection to beginning with or without a text. I don't think
there is any inherent goodness in one way or the other. And

 

153Anderson, Op. cit., Pv 87-
15“Ib1d., pp. 113-11h.

lssmaven, Lecture III, p. 9;

‘.l..‘ ‘f lll. ‘1 I! 1.! ‘4. III! I [.ltl ‘I 1. {I ell‘ l'ul {I'llli' if i

206
I know peOple who begin with a text who still capture the
minds of their hearers. The point is whatever you do Shani?6
convict your audience that you have been thinking Of them.
Two Of the lecturers gave definite information concerning the
materials Of the introduction:
(1) Shirkey illustrated the use of the personal experience
story as an introduction.157
(2) Anderson suggested the use of other items: startling
statement, quotation, illustration, incident, and question.158
Only one lecturer warned against making apologies as a part

or the 1ntroduct1on.159

£291

In its broadest sense, disposition Of the materials of the body
of the speech involves the emergence Of a central theme, the general
method of arrangement adapted for the speech, and the order in which
the parts are organized. Only four Of the H. M. S. Richards lecturers
presented information relating to this aspect Of sermon develOpment
and arrangement. PErhaps little was said because assumptions were
made that this would be so fundamental to sermon preparation that all
those in attendance would have already mastered it.

Richards was one Of the four lecturers who spoke Of the body of
a sermon. He referred to the arrangement Of materials by the great

preacher, T. deWitt Talmage.

 

15€22i9., p. 6.

1573h1rkey, Lecture VII, p. 1h.
15B.Anderson, Op. cit., pp. 113-120.
159Riehnrds, Op. cit., p. 13h.

207

He divided his sermons under simple subheads. For instance,
his sermon on "The Laughter of the Bible" has five divisions:
(l) Sarah's laugh--the laugh Of skepticism; (2) David's laugh--
the laugh of spiritual exaltation--"Then was our mouth filled
with laughter”; (3) The fool's laugh--sinful merriment, or ”the
crackling of thorns under the pot"; (h) God's laugh, or that
of infinite condemnation--"He that sitteth in the heavens shall
laugh"; (5) Heaven's laugh, or the laugh of eternal griumph--
"Blessed are ye that weep now: for ye shall laugh."1 0

Heppenstall, as has already been noted in this study, suggested

the develOpment of the theme by prOpositions. He presented this

example.

With respect to the plan of salvation; (1) Only God can
forgive sin because all sins are against God, (2) Redemption
can come only from.God.whO deals with past sins, (3) God came
to earth and stOOped low tO help mankind through His Son,

(h) This Redeemer must er death at the cross to make
atonement for these sins.1

Beaven told Of the debate format arrangement, with the negative
and affirmative sections used as the body Of a sermon. He cited an
example, the work Of Harold Routt.

He is a member Of Youth for Christ. I don't know what
church he belongs to. He was a successful debater in college.
And when he goes to a college campus to preach, he phrases his
sermon as a debate prOposition. For example, Resolved, it is
good in the 20th century to serve the Lord. And he starts out
his sermon with the negative. And as fairly as it is possible,
he puts the case for serving the world and then he concludes in
a whirlwind with the case for serving Egg Lord. And the college
students fight to get into the church.

Alexander was the only lecturer to use a rather lengthy example
to illustrate poor develOpment in the body Of a sermon. He told of a

preacher he once heard.

 

16oRichards, Op. cit., p. 399.
16laeppensta11, Lecture v1.

l6gBeaven, Lecture III, p. 7.

208

First of all, he made an apology that he was speaking that
morning. He said, "I don't know who all is listening, but I
want you tO forget who is here and listen to what I have to
say." And then he laid his Bible and his notes up On the pul-
pit. And I think notes are all right, if they are old notes,
if they haven't begun to curl. But these had begun to curl,
and I knew that we were going to get something that was warmed
over a little bit.

He introduced his sermon with a poem on criticism. . . .

He turned to Isaiah 53rd chapter, and read from the chapter
about Jesus and said, "Here is another who watched himself go
by." There seemed to be no relationship between criticism

and watching onesself go by. . . . And his next words, "There

is no greater love in the Bible." . . . Then he said to them,

"I never stood before a class that helped me more to know the
way Of God." And the relationship here was a little difficult
tO see. . . . Then he spoke about doing a dangerous job. . . .
And he said, "How can one save a sinner? He does something to
the heart." He read I John 1:8. Then he said, "Now let me lay
another slab on this idea." I thought this was probably the
most apprOpriate thing he said. . . . He said, "This is a great
book. NO matter how high you go it has Opportunity to reach
you." Now he said, "Back to my phrase, add to your faith,” and
he read Matthew 5:h8, "Be ye therefore perfect." . . . "Then at
the close he said, "I have about three minutes and I'm.not going
to use it. But, one thing,” and he spoke for about five minutes
more. . . . Then he said, "For the young I would like tO read
this poem." And he sat down. And all the congregation said,
”Amen."

I'm not exaggerating, I have gone tO the extreme. I have
taken an extremg example illustrative Of a continuing problem
in the pulpit.1 3

By implication, Alexander is condemning the confusion which

results when organization and arrangement are weak or altogether lacking.

_§onclusion

 

The principal function of the ending or conclusion of a Speech
is to focus the thought of the audience on the central theme, subject,
or purpose. Only one lecturer made any comment about the conclusion.
.Anderson believed this to be most important: "Remember, only one part

of your sermon is more important than its beginning, and that is its

‘

l63Alexander, Lecture III, pp. 2-h.

209

"16h

ending. He, however, made no further comments as to how the con-

clusion mdght be develOped.

D. Style

In the De Oratore, Cicero made reference to style in this manner.

 

All speech, then, is formed of words, which we must first
consider singly, then in composition; for there is one merit
Of language which lies in single words another which is pro-
duced by words joined and compounded.165

Therefore, we have come to consider style basically in terms of
word choice and word order. Heppenstall stated: "If I am to be clear
and conclusive in my presentation, I must choose words carefully."166

Anderson agreed with Heppenstall in his concern for words,

Rhetoric is the art Of saying the same thing in different

and.more striking ways. Be sure the words you use are ”words
Of truth." And guard against being so polished and finisheg
that your words sound guilded. . . . be simple and direct.1 7

Alexander's statements coincided with those Of both Anderson
and Heppenstall, all three emphasizing the importance of style. Alex-
ander, however, differed from the other two in that his discussion of
style was in greater detail, closely reasoned. He alone considered
the communications aspect of words.

First of all, there is a fixed gulf between the world Of

words that we use, and the world Of experience. . . . For every
word we use has a multitude of meanings in the minds Of the

people who listen and for the man.who preaches. Each word,
as we use it puts itself in such a place that there can be a

l6“Anderson, Op. cit., p. 113.

165C1cero (translated by J. s. watson), De Oratore (London:
Henry G. Bohn, 1855), Book III, Chapter 37.

 

155Heppensto11, Lecture I.

167Anderson, Op. cit., p. 118.

210

number of responses to it. We can use the word, "heaven." It
is §6gescriptive term. Any number of reSponses can come to
it.

Anderson raised the question--"What about style? someone asks.
Well, let us put it this way: Style is to have something to say and
know how to say it as clearly as possible."169

This statement by Anderson, regarding clarity, leads to the
first of three rhetorical elements of style emphasized by the H. M. S.

Richards lectures which are: clarity, concreteness, and interesting-

ness. Each will be considered, and in the order just named.

Claritz

Seven of the H. M. S. Richards lecturers mentioned clarity as a
prime requisite Of good style.
Richards, on three occasions, said, "make your points clear."170
He also urged the combination of simplicity and ciarity.171 He demanded
the use of simple172 language--so "plain that a child can understand."173
When using an illustration about Bunyan, he referred to these elements
Of clarity.

His sermons are somewhat lacking in literary polish, yet
admirable in their choice of exact language. There are some

 

l6SAlexander, Lecture IV, pp. 2-5.
l69Anderson, Op. cit., p. 160.
170Richards, Op. cit., pp. 236, 387, 399.
17¥Ip$g., p. 199.

172Ibid., p. 228.

l73Ihid., pp. 129-131.

211

who class him as one of the two oi Ehree greatest masters of
clear, direct English of any age. 7

Heppenstall asserted that “Clarity of meaning is imperative."175

"It is a great blessing to the church when a minister presents the mes-

"176

sage with great clarity. He identified this element of style as a

deciding factor between good and poor preaching.

When we are working with the Bible, the difference between
the good and poor preacher is superficiality, his thoughts are
so fuzzy and vague that peOple get lost when he preaches.177

Anderson emphasized the fact that the great preachers Of the

past have "made truth so clear that it fairly sparkles.”178 Also:
. . . the secret Of a winsome ministerial style is to have
something tO say and say it as clearly and as interestingly

as you can. At Pentecost every man heard the gospel in his
own tongue.179

 

Beaven probed into communication theory, eXposing the diffi-
culty of making word meaning clear,

And so the process Of communication involved the ability to
think clearly, the ability to choose the right word, the ability
to use them so that you do not confuse and for you as a listener
the ability to hear without having your hearing confused by what
you have actually heard. The students Ogocommunication say that
no word means the same thing two times.1

Beaven Specified the area in which there is need to clarify

meanings:

 

17§Ipi§., p. 388.
175Heppenstall, Lecture I.
17€Ipid., Lecture III.
177933., Lecture IV.
178Anderson, Op. cit., p. 182.
17?;p;g., p. 121.

180
Beaven, Lecture II, p. ll.

212

Now I know that denominationally we are hide bound with
traditional phraseology. . . . We talk about things that are
absolutely meaningless to peOple outside our church. . . .

And my impression is, brethren, that if we are really concerned
about winning peOple, we had better shape up our vocabulary and
use language that peOple understand.181

While FEase did not make any statement regarding the clarity of

the sermon, he spoke Specifically Of clarity in prayer. "The language

of prayer should be clear."182

Alexander discussed the Shannon-Weaver communications model,
with special emphasis upon clarity.

And always in their engineering they are trying to perfect
a device, at both ends and between, which will transmit most
clearly the message from the one who is the source to the one
who is the receiver. And anything in here that distorts, that
keeps the receiver from actually hearing gnd knowing what is
being said, they have entitled, "noise."1 3

Alexander continued in the discussion Of the need for clarity
by saying,
This points up the need then as preachers, for absolute
clarity, and absolute relevancy to what the peOple are doing
and thinking, moving them from this simple stimulus response,
because of their former habitual training, beyond even this
diSpositional one to ag interpreted one which causes a deeper
reaction within them.1 h
Richards stressed clarity in two respects: (1) "If we (preach-
ers) are going to preach with clarity-~it must be clear as a bell in

our own minds. One reason preachers do not preach clearly is because

it is not clear to them."185 He repeated this again, "Be sure to make

 

1811bid., Lecture v, p. 18.

182Ease, Lecture V, p. 7h.

183A1exander, Lecture III, p. 5.
181}Ibid., Lecture v1, p. 10.

1
85Richards,‘l966, Lecture v.

213

your message clear--if it's clear to you-~it will be clear to them."196
(2) "The clear, simple language of the Bible is to be used in preach-
ing."187 Again Richards emphasized the need of careful choice of simple
words that even children could understand: "Put the cookies on the

lower shelves, put the message in clear, simple, Anglo-Saxon words."188

Concreteness

 

Another characteristic of style emphasized by the lecturers

was concreteness. This element emphasizes the quality of being vivid

 

and Specific, rather than vague and indefinite.

Alexander stressed an aSpect of concreteness when he stated
the need Of ". . . absolute relevancy to what the peOple are doing and
thinking."189

Richards illustrated what he would consider to be a lack of
concreteness, and then gave some advice as to how preachers might
achieve concreteness.

I listened the other day to the high priest Of the Exis-

tentialist Theological Movement. He spoke for 50 minutes.

I had to concentrate for all I was worth to keep up with the
meaning Of what he was saying. Any preacher could have said
the whole thing in ten minutes in simple, plain language.190

One test Of concreteness, continued Richards, should be ease

of understanding and comprehension.

 

186Ibid., Lecture VI.

187Ibid., Lecture II.
188Ibid., Lecture v.
189Alexander, Lecture VI, p. 10.

190Richards, 1966, Lecture V.

21h

In feeding the flock Of God we need to remember that many
peOple are ignorant of the simple truths Of the Bible and the
requirements of God. They need to know in simple words that
a child can understand . . . it is necessary to make the Scrip-
ture message plain, and to tell the story over and over and
over again.19

Richards concurred with Alexander in showing what materials
might engender concreteness as an element of style.
You will get many illustrations in the home visitation Of
your members. Relate your own eXperiences, they will be more
interested in what happens to you than anyone else. You can

get illustrations from the Bible, in the daily press and tele-
vision. Biography is another source Of good illustrations.192

Interestingness

 

Seven Of the Speakers mentioned the necessity of having the
preacher make his style interesting. Richards Spoke to the ministers
in this manner.

Study Wesley's preaching and notice how he makes the

great commonplaces of the gospel not only interesting but
tremendously important. He treats common things in an un-
common way and.uncommon things in a familiar way. This is
always the sign Of a great preacher.l

Heppenstall referred to the use Of questions in creating
interest.

Have you preached any dead sermons? I have preached some,

and I am ashamed when I have spent so much time on my potes.
I get up there and I have been only beating the air. 9

Heppenstall suggested the Socratic method for interestingness. "If we

 

l9laichnrda, op. cit., p. 233.
192Richards, 1966, Lecture V.
193Richards, Op. cit., p. 396.

19hHeppenstall, Lecture IV.

215

ask questions in preaching, then note how the audience perks up. .

teach by asking questions."195

Another manner of arousing interest was eXpressed by Osborn,
who suggested the biographical sermon for the simple style it possesses

and interest which it generates. "Another sermon that has tremendous

potential for interest and appeal--the biographical sermon."196

Anderson Spoke Of the stylistic element Of surprise, the fresh
approach, the preacher as a salesman.

Capture the interest. Every good sermon has in it an
element of surprise; some fresh approach, something new and
vital. A salesman first seeks to arouse interest. Next he
awakens desire. Lastly he clinches the order. But through
the whole presentation he must be interesting and a preacher
is essentially a salesman—~at least he should be.

The secret Of a winsome ministerial style is to have
something to say and say it as clearly and interestingly as
you can. 97

 

Anderson Offered succinct advice as to style. "Dramatize the

 

.EEEEZ' Exposition will always prove more interesting if it is focused
on a person or a nation."198
Beaven, as has already been noted in this dissertation,
emphasized that the strongest point should come first in order to
capture the attention and interest, rendering the whole treatment

more interesting.199

Beaven called attention to the fact that Jesus used stories to

 

19252$9., Lecture v11.
196Osborn, Lecture III, P- 15-
197Anderson, Op. cit., P- 121'
198Ibid., p. 83.

l99Beaven, Lecture III, pp. 9-10.

216
develOp the interest, and made his messages not only interesting as a
result, but gripping and convincing.200

Pease urged variety of style for the sake of interest. "The
same Old eXpressions should not be repeated in the same old way, week
after week.”201

Alexander recognized the importance of capturing attention and
creating interest, however, he Offered no stylistic prescription as to
how either might be assured.202

Anderson concurred with both of the preceding men when he stated:

In preaching great truths we do well to heed further the

counsel Of Solomon. . . . Find acceptable words, new phraseol-
Ogy, for this always brings new blessing. NOt new ideas, but
new develOpments Of Old ideas--the art Of saying old things
in a new way--this is what makes the sermon appealing.

Only two Of the lecturers referred to sensationalism.and
cautioned preachers against any attempt to be overly interesting-~to
the point Of sensationalism.

It has already been noted in this study that Beaven eXplained
the debate format as an interest-geared approach being used for college
youth on campus. For fear that this might constitute a sensational
approach to the average church-goer, and therefore best not used in
ordinary circumstances by preachers, he stated:

Now I repeat, I do not recommend this. There is an amount

Of daring in this process which appeals to the college student.
They don't want a one-sided exposition or exhortation. They

200Ibid., p. 19.
201Pease, Lecture V, p. 7h.
202Alexander, Lecture II, pp. 19-20.

203Anderson, Op. cit., p. 118.

217

rise to the challenge of intfillectual combat. I wouldn't try
it. You shouldn't try it.20

Richards likewise implied that preachers should not strive
stylistically tO be sensational.205
While the lecturers emphasized the importance Of such rhetorical

elements Of style as clarity, concreteness, and interestingness, only

two Specifically cautioned against sensationalism.

Summary

That the sermon was the highlight Of the worship service was
agreed on by all the lecturers. Though eXpressed in a variety Of ways
by the Speakers, the definition of a sermon was ultimately summed up
as the confrontation Of man with God through a ”called man”--the preacher.
The purpose Of the sermon emerged as a communication between pulpit and
pew that causes men and women to Open their hearts to the influence of
the Holy Spirit.

Richards pointed out that the Christian church was established
and built by sermons. Both strengths and weaknesses Of sermons were
presented. On the latter point, three items were stressed: insuffi-
cient preparation, use of other men's sermons, and repetitious use of
the same sermon.

All lecturers agreed that the worth of a sermon can be measured
by the response of the congregation; it must challenge the mind and heal
the heart. Of several types Of sermons suggested, Richards advocated

the tOpical (most pOpular) sermon as the best kind for young preachers.

 

20“Beaven, Lecture III, p. 8.

205Richards, 1966, Lecture I.

218
Most lecturers favored the use of the expository type. Although all
agreed it was the most difficult to prepare, many believed it was
prOportionally rewarding in congregational reSponse.

The Sphere in which the preacher moves as he prepares his ser-
mon is that of Invention or creativity. According to Shirkey, from
the time he gets an idea down in his notebook and decides on the type
Of appeal he will use to the time when he polishes the outline of his
sermon, the minister performs a wide scOpe Of activities. Reading,
viewing TV, travel, visiting parishioners or consulting with the church
board may all contribute to the creation of a sermon. Shirkey's quota-
tion from Dean Brown of Yale best sums up the lecturers' consensus:
"Always think yourself empty; then read yourself full."

Concerning the subject matter for sermons there was unanimity
among the speakers that the sermons should be Christ centered, hence
E5353 centered, and should generally embody the great themes of the
Bible. Beaven advocated a balance between social gOSpel and personal
gOSpel items while Shirkey showed concern for youth-oriented sermons.
The only speaker to suggest selection of sermon subjects over a long-
range period, perhaps a year's plan, was Osborn.

The question Of making an appeal to the congregation pivoted
on the mind--emotion dichotomy and ranged all the way from Anderson's
emphasis on ”heart religion" to Heppenstall's advocacy of a minimum
use of pathos. The general expression Of the Speakers included both
intellectual and emotional appeal with Alexander's unique idea Of the
interplay Of mind and emotion competing for the will.

0n the matter Of organization or Arrangement of the sermon,

 

the majority of the lecturers recommended a written outline which is

219
generally handled in three sections: introduction, body, and conclusion.
Here again unanimity largely prevailed, most agreeing that the introduc-
tion to the sermon must get immediate audience attention. The preacher
must say the most important thing first. The body develOps the central
theme. Anderson maintained that only one part of the sermon is more
important than the beginning and that is the ending where the attention
Of the congregation is brought back again to what was said in the
beginning and any resulting action occurs.

Spylg emerged as the clothing in which the sermon is dressed-—
the preacher's individual stamp. All Speakers emphasized clarity,
concreteness Of language, and recognition of the variety of connota-
tions that words or phrases may have. The majority of the lecturers
implied that the style of a sermon is the literary polish that clearly

reflects the thought.

CHAPTER V
DELIVERY

All of the H. M. S. Richards lecturers Spoke on some aSpect of
the subject Of Delivery. These various phases to which they made com-
ment were: importance Of delivery, types and.methods of delivery, eye

contact, appearance, voice, and imitation.

Importance of Delivegy

By anecdote, illustration, and direct allusion, three of the
lecturers Spoke of the importance of delivery.

Richards said, ”I once heard of a man who might have been a
good preacher had it not been for two faults. First, he had no delivery.
Second, he had nothing to deliver."1 Ten years later, in his second
lectureship Richards again spoke of delivery, relating it to the eXper-
ience Of a great preacher.

Spurgeon had his pulpit fixed so that in his delivery he

was close to the peOple. They were arranged all around him.
What a mighty preacher he was with great love for his peOple,
and great power.

Beaven said that the preacher is responsible through his deliv-
ery for the degree Of audience attention achieved during the course Of

8 sermon o

 

lRichards, 22. cit., p. 162.

2Richards, 1966, Lecture v.

220

221

At the risk of betraying a personal fetish, I am going to
do it. I teach my students that if the audience sleeps it is
their fault. And there is no excuse for an audience sleeping
while a preacher preaches. If they have got to sleep, they
should stay home and if they come the preacher should keep
them,awake.3

Alexander likewise attributed great credence to delivery when
he said:

Last Of all, I would like to Speak of the sound and fury in
sermon delivery. There was a time when what we said from the
pulpit and the way we said it could go over in almost any con-
gregation. Unfortunately, or fortunately, mass communication,
particularly in the way of television and radio, has brought
into the homes of the peOple to when.we Speak on Sabbath morning
a new language. It has brought to these peOple the best that
Hollywood can afford. It has brought to them a quality of
Speech, Of delivery, of tone Of voice that has to be tape or
it loses its rating and its position in the station. And be-
cause their sights have been lifted, they are no longer willing
or able to listen to a pastor who mumbles through, whose voice
has nothing in it pf life, whose diction is questionable, whose
gestures are wild.

Types and Methods of Delivery

 

Six Of the H. M. S. Richards lecturers referred to types and
methods in delivery. Some consideration was given to the relative
merits of the three most widely used methods Of sermon delivery: read-
ing from a manuscript, Speaking from memory, and extemporaneous preach-
ing. Richards proved to be the most outSpoken against sermons read
from manuscript.

Now, young men, when you are ordained you will be ordained

to pggggp the gOSpel, not merely read it. Without a doubt,

some men have been able to read their sermons and.win souls
by so doing.5

 

3Beaven, lecture III, p. 3.

#Alexander, Lecture IV, pp. 15-16.

SRichards, Op. cit., p. 12h.

222
Continuing in this same vein, Richards went on to describe the type of
preaching in demand today, which is a departure from the read sermon.

It is well to write down one's thoughts often, even write
entire sermons, in order to get clearness. It is very diffi-
cult to write a sermon without having something to say; other-
wise it will laugh in your face. But don't depend on reading
your sermon. This is the day Of free preaching. Now of course,
a fully written-out sermon, delivered from a manuscript, is
apt to be more accurate and also shorter. It will have a more
literary style, no doubt, and the preacher can preserve it. He
can always go back to such sermons and use them as a jumping-Off
place for new sermons, but the preacher without manuscript is
the preacher for today. Nine out of ten peOple are prejudiced
against manuscript sermons. They do not keep the attention,
and there is no other calling in which a man must have the
attention and hearts Of the peOple more than in preaching.

Use notes, if you must, but seek for the day when you will
not need them. Imagine Edwin Booth, the great actor, reading
from a manuscript, or even from notes! Or Henry Irving. Imagine
the apostle Paul on Mars' Hill, or Peter on the day of Pentecost,
with a manuscript or even notes. Don't misunderstand me--a manu-
script Or notes may enable some man to preach who otherwise could
not. Many of us have used notes for years, until we were forced
to cease.

Alexander was in full agreement with Richards in regard to
delivery without notes, but Spoke first, however, of the need for clear
thinking which comes from.the writing out Of a sermon.

I would appeal to you men, particularly you younger men,
that you write out every sermon, at least for the first ten or
fifteen years Of your ministry. writing makes a man clear.
Reading makes him full but writing makes him.clear. You will
stOp jerky sentences. As you write you will find that your
sentences can't be long and involved. It's so easy to get
into them as you're Speaking. Pretty soon you have to find
a cut-Off point, you have to take a breath. But if you write
it out you will see what it looks like in front of you. You
will be able to move sentences and words. And if you keep
working at this, sooner or later, what you deliver in the
pulpit may have a lot Of sound and a lot of meaning without

the fury.

 

61bid., pp. 3h5-3h6.

7Alexander, Lecture N, p. 16.

223
Again, Alexander's thinking paralleled Richards' in reSpect to
the ultimate goal of preaching which both men recommended as being that
of preaching without manuscript or notes.

I hOpe we come to the place, gentlemen, where one Of these
days we will have the courage to preach as much as possible
without notes. When I was with Elder Richards those weeks and
days, one thing he hammered home again and again and again. He
said, ”Whatever you do, Wilber, don't become a chicken drinking
preacher."8 And he meant by this, looking down at the notes
and up to the peOple and down at the notes and up to the peOple.
It's a terrible thing to say, but the next time you preach and
those Old notes are right there, you will see what it means.

If you will try with a few communion services and some of your
prayer meetings, some of your funerals, probably not so much
with your weddings because you never know what will happen
during that, but trying to so prepare your sermon that you can
preach it without notes. I've tried this now for about a year
and there are times when your mind will almost go blank and
you're fearful. . . . But the thing that gives you the courage,
as Richards says, "if you preach without notes you will not say
as much, but you will say it in a way that will be listened to.“
Now all of us can't do it, and don't go home discouraged saying,
"I can never do it, so I won't." And, ”I'll feel bad because

I have to preach from notes." Some of the greatest preachers
Of our time read their manuscripts, and brother, if you have

to read from your manuscript, read from it. By all manner and
means preach it, but read it well and have something worth
reading. But the hOpeful thing is that we will learn to preach
without notes.

In telling how to reach for the high standard Of delivery without
the use of notes, Richards related his own first eXperience in such an
attempt.

When they were singing the last verse of the song just

before the sermon, I thought I would take a last squint at

those notes-~you know how it is! I Opened my Bible, and
there were no notes there. I looked all through it--no

 

8H. M. S. Richards emphasized this repeatedly to Alexander, as
noted here. He also condemned this manner Of delivery so thoroughly
that he used precisely the same eXpression in both of the lectureships
which he conducted. (See Richards, Op. cit., pp. 12h-l25 and Richards,
1966, Lecture III. )

9Alexander, Lecture V, p. 18.

22h

notes! I took it up and shook it, but there just weren't
any notes there. I'll tell you, I broke out into a sweat,
a really cold one. So I had to get up and preach without
notes. I was in a sort of daze, with nothing to lean on--
no notes! I finally got through some way. When I sat down
and Opened my Bible, the notes fell out! 0

SO strongly did Richards believe that a preacher should work
toward a delivery which frees him from.his notes, that he related two
eXperiences involving Dr. Talmage, who had these experiences as he
strove to be freed from his manuscript in delivery.

Dr. Talmage once said that he knew he should preach without
notes or a manuscript. God had told him several times that
he should quit using them, but he wouldn't do it. He tells of
an SXperience he had one Sunday night while preaching from a
full manuscript. Some new gas lights had just been installed
in his church. That was really something new in Philadelphia
in those days. Oh, but everyone was proud Of those new gas
lights! Right in the middle of his sermon, out went the lights.
He said, "Well, ladies and gentlemen, it is impossible to pro-
ceed, so we will close the meeting." As he was walking home
after the meeting, he said to himself: ”DO you mean to tell
me that the gOSpel Of Jesus Christ is dependent upon gas lights—-
that a man can't preach in the dark? What kind of apostle are
you anyway?” Again the Lord told him that he should learn to
do without his manuscript. ”But still,” he says, ”I wouldn't
surrender."11

Richards further related how Tallage, on another occasion, while
waiting to preach, laid his manuscript on a slick horsehair sofa. A
little gust of wind came along and blew it through an Opening at the
back of this sofa, and it landed on the floor behind it. He knew that
he couldn't possibly lift or shove this heavy sofa to reach his
manuscript,

"and finally he had to get down on his hands and knees, with

his back to his audience, and creep under there to get his
manuscript. He later said that while he was there in that

 

10Richards, Op. cit., p. 3A6.

llIbid., pp. 3h6-3h7.

225

undignified position, a voice seemed to say to him, "Talmage,
what will I have to do to you next to teach you not to use a
manuscri t?" He said, "I never used a manuscript after that--

never!"1

In alluding to adaptability as exercised by H. M. S. Richards,

Beaven mentioned three kinds of occasions and two kinds of delivery:

manuscript delivery for radio, extemporaneous delivery for worship

hours, and extemporaneous delivery for an evangelistic service under

a tent.

and

He has one for radio, one for Sabbath morning and one for
Sunday night under a tent. If you have been under a tent with
Elder Richards, he can lift the tent with the best of them.
But if he did that on radio he would have been off the first
month he was on. He would never have been permitted because
nobody will listen to shouting on the radio.13

Osborn referred to delivery which was magisterial and.omniscient
hence inadequate.

He identifies himself of affixed Opinions which he is un-
prepared to change. His semantic delivery reveals too much
of the magisterial and not enough of the frien ; too much
of the omniscient and not enough of humility.1

warning against "increased fervor and sound" in place of adequate

preparation, Osborn Observed that:

A few hasty facts are thrown together at the last minute
and are delivered with strong exhortation. Weakness of argu-
ments is made up by increased fervor and sound. The less the
preparation the louder the exhortation.15

While Pease made no direct statements relative to the delivery

of the sermon, he referred twice to delivery in reSpect to prayer. In

 

12Ibid., p. 3h7.
l3Beaven, Lecture III, p. 1.
lhOsborn, Lecture VII, p. 3.

15Ibid., Lecture III, p. 3.

226

this he seemed to agree with Richards that public utterances not be
memorized or read.

If these prayers are worth praying, they are worth planning.

This does not mean that they need to be read or memorized, but
the one who prays should have some idea as to what he is going
to say before he Opens his mouth.16
He also said that ”poor delivery"17 is one of the common faults of
weak prayers.

Anderson's concern for delivery revolved around the evangelistic
sermon. To insure a comprehensive delivery, he recommended the use of
visual aids:

. . . winning souls from the ways Of sin to salvation calls
for more than correct interpretation of the Word; it calls
also for wise techniques. One of the best and least expensive
aids is a good blackboard . . . a revolving one will prove a
great aid in eXposition.18

His reason for recommending visual aids for delivery was that:

An expository preacher is really a teaching preacher; therefore,

visual aids, such as charts, a big blackboard, flannelgraphs and
a few well-chosen slides will do much to convey the truth . . . 19

Eye Contact

 

In three of the lectureship series, Specific advice was given
regarding eye contact, all three lecturers saying that eye contact is
an essential aSpect of delivery. Richards, Speaking of the absolute
need for eye contact in holding listeners, told of Speaking on a street

corner 0

 

16Pease, Lecture V, p. 72.
17Ibid., p. 73.
18

Anderson, Op. cit., p. 162.

191bid., p. 158.

 

 

ll-‘ I“ [rllll ..A.|II.l|.l

227

Have you ever preached on a street corner? Do you know how
to preach and hold the attention of a passing crowd? It would
be a good thing, it seems to me, if every one Of our young
preachers had to go through that experience and learn how to
preach out of doors before a crowd. Try it sometime. It is
one of the finest educations in the world, isn't it, Brother
Anderson? I've done it. I'll tell you, friends, one thing
you won't do. You won't do as I am doing--talking from a manu-
script. You won't even talk from notes. No, sir. You won't
memorize something and recite it. No, sir. You'll have a red
hot message right out of your heart. You'll look your listeners
straight in the eye or you won't hold their attention for a
minute. They'll just move along. You really learn something
about preaching when you do it on a street corner. It's good
for you; every preacher ought to have to do it a few times.20

Richards reiterated in his second series what he had said ten
years earlier in reSpect to the importance of eye contact when he said:

Every man ought to have an Opportunity to preach on a
street corner, and I don't know what you would do with your
notes. Some men can't do anything without notes, maybe it's
better for them to have these than not to do anything. Many
good men are tied up to their chicken-drinking plan of: up
to the peOple and down to the notes. That is not real preach-
ing--you must keep your eyes on the peOple.

Alexander also presented to the assembled preachers during his
series the vital need and importance of eye contact by saying,

It involves looking at the pew. You recall I told you the
other day about the queen who said, ”he Spoke to me as if I
were in a public meeting." I'm very interested in this thing
of eye contact. It is a difficult thing for me as a person.
I can generally take in the back of a congregation, but it's
hard for me to talk to those down here in a personal way that
he knows we're involved. It's true in teaching. They've even
done SXperiments on it, and in the first three rows and in the
last several rows, the grades are consistently lower than the
rows right in here. Somehow, the peOple who sit in here have
a feeling that the person is involved with them in a person-to-
person contact. This is true of preaching. Many of our pastors
are seldom able to get down lower than here in their preaching.
You're afraid that if you look out here at Brother Jones, pretty
soon he begins to get warm all over, because he thinks, now he's

 

20Richards, Op. cit., p. 92.

21Richards, 1966, Lecture III.

228

zeroed in on me and everybody else is watching me and there's
no escape. I'm not talking about this kind of eye contact in
looking at the pew, but there has to be a movement from person
to person so they become involved and they feel this man is
talking to me. Learning to look ag peOple is to make a word
fitly Spoken, focusing on the pew. 2

Appearance

Three of the lecturers discussed the preacher from the stand-
point of the audience's eyes. Richards expressed concern that the
minister might be hidden by a large pulpit in preaching, and therefore
not seen.

If a man wishes to hold the attention of the peOple it is
better not to stand behind one of these great wooden barricades
they are now building and calling pulpits. If they are made
much bigger they will be like counters, behind which clerks
Offer goods in trade. The smaller the pulpit, and the less it
hides of the man, the better.23

Richards next stressed the importance of good postures.

Our posture in the pulpit should not take away from the
holiness of our message. I realize that men are different.
They have physical conditions to contend with, but we should
try to sit up, mintain a pro r and dignified poise. Rem-
ber, the audience can see us.

Shirkey's view on posture was the same as Richards' .

The minister, of all men, ought to throw his shoulders
back and let his heart go as he exclaims, "I am proud of the
good news, that the Son of God came from Heaven to Earth."

We ought to be proud beyond measure to be ambassadors of such
a story, to be the conveyors of such good news, to be the ones
entrusted with such comfort and strength for mankind.25

 

22Alexander, Lecture V, p. 17.
23Richards, Op. cit., p. 3148.
2“Ibid., p. 13h.

258hirkey, Lecture I, p. 5.

229
Richards spake on several aSpects of appearance, all important
to a preacher's success as a bearer of the Word of God. Thus using the
example of Wesley, he urged great care in dress. "wesley was always
immaculate in dress. Preachers, you must watch your dress."26
Richards also showed concern as to the spiritual implication of
a preacher's appearance behind the pulpit. To illustrate the point, he
told of a young seminarian who preached his first sermon in his home
church. The young man, in a proud, self-assured manner, strode up the
steps to the pulpit and began to preach. All went well for the first
five minutes, but then, the young preacher became confused and lost.
Slipping out of the pulpit, now humble and.meek, he was met by the old
pastor, who said, ”If you had entered the pulpit as you left, you might
have left as you entered."27 He was referring here to the young preach-
er's haughty appearance when he strode to the pulpit.
Alexander seemed likewise concerned about the spiritual implica-
tion of appearance while in the pulpit.
The other thing that is observable that stops things in
the pulpit to the pew, is what someone has apprOpriately
called, "Rolling of the heads in holy epilepsy.” This is
a good descriptive term.for some of the poses we assume--
sort of a 60° pointing in the direction of heaven. These
poses we take in the pulpit are unfortunate. . . . Snag of us
grip the pulpit like we were going to lose our lives.
In a later lecture Alexander spoke of the appearance of the

pastor "whose gestures are wild” as not an appealing one.29

 

26Richards, 1966, Lecture 1v.
27Ibid., Lecture VI.
28Alexander, Lecture III, p. 2h.

291mm, lecture IV, p. 16.

l¢liilllll|llll!i'llllll!lllll.i.i

230
Alexander also condemned anything that was not really masculine,
as projecting the wrong image from the pulpit.

I knew a pastor once who was a handsome sort of fellow,
but he had a way during his preaching of running his hand
through his hair. Of course the ladies didn't mind this at
all. It's kind of a natural habit with them. But to see
this masculine, husky fellow up there, doing this sort of
thing, it‘s Just too feminine. 0

Richards called attention to the need of pulpit etiquette.

And now I'd like to suggest that all our young preachers
learn how to whisper. I know that there is no use to tell
you not to whisper in the pulpit-~we all do it, some of it.
When a man, seated in full view of the audience, holds an
animated conversation with his neighbor, or even from time
to time laughs at something that was said to him, it is very
distractingi to say the least, and shows very poor pulpit
etiquette.

Richards added, "We should go and hear great preachers to see
how they look and how they handle themselves in the pulpit."32

In a final statement in one of his lectures, Richards gave what

sounded almost like a benediction upon the preachers in the matter of
appearance: "Stephen's face under persecution, shown as the face of

an angel. May God give us the same appearance while we preach the

gOSpel."33

Voice
The importance of the preacher's voice was mentioned by six of
the H. M; S. Richards lecturers, their statements concerning the voice

falling into the following categories: prOper use, variable attributes,

 

30Ibid., Lecture V, p. 17.
31Richards, 02. cit., p. 135.
32Richards, 1966, Lecture Iv.

33Ibid., Lecture III.

231
reading voice, conversational tone, urging that the preacher use his
voice prOperly. Richards illustrated the point by relating an experi-
ence in which Mrs. E. G. White visited a meeting being conducted by
Richards' father.

She gave him words of encouragement--told him that his
sermon had helped her. Then she said: ”If you keep on
preaching as you do, with your voice so high and strained,
you'll die in a few years."

Then in about fifteen minutes she told him.more about how
to speak and how to breathe than he had learned in all his
classes in elocution and speaking in Battle Creek College.
He followed those principles of breathing from his diaphragm
and speaking with the prOper muscles the rest of his life,
and even up to a few months before his death his voice was
sweet and resonant. You who have heard him know that the
is true. People used to love to hear him.pray on radio.3

So concerned was Richards about the quality and prOper use of
the preacher's voice that he repeated the above story in essentially
the same words at his second lectureship ten years later.35

In regard to tonal quality, Pease quoted from.horman Cousins,

editor of the Saturday Review, "You almost feel as though you were

 

expected to Judge the spiritual value of a sermon by the tonal vibra-
tions."36 The implication here seemed to be that while a good voice
may assist the presentation of a spiritual message, yet the content
of this message is not always directly preportional to the smooth,
pleasant delivery voice.

Alexander made several statements about the use of the voice,

among which he said (1) that the preacher should preach with ”authority

 

3hRichards, op. cit., pp. 122-123.
35Richards, 1966, lecture II.

36Passe, Lecture VI, p. 90.

232

in his voice,"37 (2) that there should be variety in the use of the
38

voice--"however you're able to use it, it makes a difference,"
(3) that it is a great asset for the preacher to have a sonorous,
beautiful, deep voice. He contrasted this with the handicap experi-
enced by ”those of us who have not been blessed with such a voice,
who have too high a voice,--we have to do something with it--or some
kind of motion in order to get peOple to listen."39

He called attention to a relationship which exists between
what is said and how the voice is used in saying it:

Another problem we have is the unique relationship between
what is said and how it is spoken. we can put emphasis upon
a word in such a way, or use a tone of voice in such a way
that it will give a completely different meaning to a word.
we can say ”good morning," in several different ways. Some-
times in speech class we have the student, in order to help
him see the flexibility he may have with the instrument called
the voice, that he can, in fact, say good morning in several
different ways. So that this, as you speak it, you may have
in mind one thing and you speak it, but by the very nature of
your voice, by the way you add your sentence struct e, you
have a meaning that you did not wish to say at all.

Richards underscored the importance of having a good voice by
saying that "God never calls a dumb man to preach or proclaim the gos-
pel, nor does He call someone with a defective voice.”hl

He then reached into history to show how one man worked un-

ceasingly to perfect his ability to speak fluently until he became a

powerful orator.

 

37A1exender, Lecture III, p. 21
3§Ipig., Lecture v, p. 17.
3?;plg,, Lecture II, p. 20.
h9£§id., Lecture IV, p. h.

1“Richards, 1966, Lecture II.

233

Demosthenes, who stuttered badly, tried to Speak above the
roaring of the waves with his mouth filled with pebbles. Cicero
was also a great speaker, but when Demosthenes spoke, the peOple
shouted, "Let us march against Phillip." 2

Richards tied this illustration to the present need for impel-
ling persuasiveness in the preaching of today. "Remember when you are
appealing to men pleading, urging, with tears, there ought to be a
note of comand. . . . Remember you are His ambassador.”3

Giving as an example of full use of the voice, Richards told
of Whitefield in each of his series. "Whitefield could speak to

uh

h0,000-50,000 out of doors with no amplifier.” Speaking again on

the same subJect and referring to wesley and Whitefield, he continued,
"neither of these men had amplifiers, but they had wonderful voices.”S

Richards spoke also of the clarity and power of Mrs. E. G.
White's voice and identified two types of voices which she used when
he heard her speak.

I heard Mrs. White preach at the Colorado camp meeting to
over 1,000, and she had two voices. One was a conversational
voice, and when she went into the other voice she could be
heard like a silver bell over Ege entire hall, even though it
had a metal roof, in the rain.

It is to be observed from the Opinions eXpressed that it is

mandatory for a preacher who would be persuasive, to possess a satis-

factory voice and to learn early the prOper use of it.

 

1.2M.

”3932'

”52212:: Lecture IV.
“Ssicherds, op. cit., p. 39h.

l‘6Richurds, 1966, lecture Iv.

23h

The variable attributes of the voice referred to by the lec-
turers were many:

(1) Rate. Richards was the first to speak of rate and volume.
"Don't talk too fast or too slowly. I am not going to say more in
regard to that. You will find it in your homiletics."u7

Later Richards gave an example of one who Spoke rapidly but
effectively. "I heard Billy Sunday preach and pray and he would talk
like a machine gun, he was going fast.”8

. (2) Volume. In the area of volume, Richards gave much advice:
Then I would urge that you not talk too loudly. We have
passed the day of hallooing and hollering. . . . There is too
much hfiélering done sometimes, but we won't want to be guilty
of it.

Speaking, in his second lectureship series, about the prOper
use of volume, Richards used an example of wesley, who ”never shouted,
but he could be heard by 32,000 peOple. Some of us can't be heard by
500 without an amplifier.”50

Beaven referring to Richards' ability to "lift the tent with
the best of them," indicated that Richards moderated his voice for
radio, for "he would never have been permitted . . . because nobody
will listen to shouting on the radio."51

(3) Pitch. Alexander added the variable of pitch to that of

volume in referring to the response from.the pew when he said: "They

 

“Taichards, op. cit., p. 132.
hquchards, 1966, Lecture Iv.
thichards, op. cit., p. 133.
SORichards, 1966, Lecture IV.

SlBeaven, Lecture III, p. l.

235
love the way your voice goes up or down or booms out or however you're
able to use it, it makes a difference."52
(h) Reading quality. Three of the lecturers concurred as to
the importance of the careful and correct use of the voice in the read-
ing of the Scriptures. Richards said that if one could read the Bible
distinctly, he would have a great start toward being a preacher. He
told of an unpromising young man who, hired to look after a place of
.meetings, confided his wish to become a preacher. Richards advised
the young man to practice in the morning reading the Scriptures in the
tabernacle where the meetings were held. With this beginning and
further study, he later became a preacher.
I'll tell you, friends, to make a long story short, that
fellow is an ordained minister now. . . . He made it by read-
ing the Bible aloud in that tabernacle until he got to the
place where he could talk clearly, distinctly, and simply.
Half of us preachers can't read--not in public anyway. We
don't know how to read the Bible. we are too careless and
fuzzy and all the rest of it, and I'm.right along with you.

If you can read the Bible distinctly, you have a great start
toward being a preacher.53

Anderson stated his conviction about knowing how to read well
in public in this manner.
It is good to read the passage you purpose to expound.
But be sure to read it well. nothing is more important in

the whole preaching program than knowing how to read the
Scriptures.5

 

Pease on two occasions urged a meaningful reading of the

Scriptures.

 

52Alexander, Lecture V, p. 17.
53Richards, op. cit., p. 91.

5hAnderson, 0p. cit., p. 113.

236

A scripture like this--and there are hundreds of them,-
can change a casual audience into a worshiping congregation
if it is read correctly bg a minister who knows the God whom
these words are praising. 5

Again Pease urged,

And should we not learn how to read the Bible? How often
we read the sacred word haltingly and without interpretation.
The worship leader should be adept at oral interpretation of
the Bible. The Sunday after V. E. Day during World War II,

I attended the worship service at a Jewish synagogue in Boston.
I was anxious to sense the reaction of the Jews, who had such
a tremendous emotional investment in the EurOpean conflict.

I remember Just one thing about the service. The cantor read
with great beauty and skill the ninth Psalm. no sermon could

have eXpresged more feelingly the Jewish reaction to events
in EurOpe.5

(5) Conversational tone. In three of the lectureships, state-
:ments were made to emphasize this aspect. Richards said: "The conver-
sational tone is the secret of good preaching. Remember that preaching
is glorified conversation."57 The latter expression "preaching is
glorified conversation” was repeated verbatim.by Richards in his second
lectureship.58

Richards again stated: "The trend in preaching is changing
through the years. Today vital preaching is almost always conversa-
tional. Remember that preaching is really glorified conversation."59

Alexander also suggested the conversational voice. ”You

listen to the most effective voice today and you'll discover that it

55Peace, Lecture IV, p. 56.
sé;bid., Lecture V, p. 71.
57Richards, op. cit., p. 133.
58Richards, 1966, Lecture IV.

S9Richords, op. cit., p. 398.

237
is a conversational voice. It's extended conversation, but it is
conversation."6O
(6) Miscellaneous. Three additional aspects, mumbling,
scolding, and a tearful voice, were also considered:

(a) humbling. As Opposed to shouting, Richards condemned
the lack of volume and clarity in saying, "There must be no mumbling
of the message."61

Alexander also cautioned against mumbling. "And because their
(parishioners') sights have been lifted, they are no longer willing or
able to listen to a pastor who mumbles through, whose voice has nothing
in it of life, . . .‘62

(b) Scolding. Osborn warned against the grating sound of
a scolding voice. "Scolding is often a means of venting frustrations
or hostilities. It brings relief to the pastor but it never does the
congregation any good."63

In contrast to scolding, Richards spoke of Gipsy Smith, and
told how "his voice was sweet and simple and his language pure."6h

(c) Tearful voice. Richards was the lone lecturer who

twice in his second series used a unique expression, "with tears in

the voice."65 He used this the second time in reference to Christ:

 

6OAlexander, Lecture III, p. 23.

61Richards, 1966, Lecture IV.
62Alexander, Lecture IV, pp. 15-16.
63Osborn, Lecture VII, p. 5.
6"Richards, 1966, Lecture IV.

65mm.

238

"When Jesus preached those terrible things to the Pharisees that they
were a generation of vipers, there were tears in his voice."66
0f the three miscellaneous aspects of voice here considered,

two were "advised against”; one was "advocated."

Imitation
Richards in both his first and second series of lectures, and
also Beaven, spoke of imitation.
In his first lectureship, Richards admitted that he imitated a
preacher whom he admired.
Another of these mighty men of the Word was G. B. Thompson.
I would go to hear him preach, and would be thrilled all the
rest of the year. I would go back to my work and be a sort of
second-rate G. B. Thompson myself. 7
Richards, however, was condemning imitation when he stated, "The
pulpit is no place for an actor."68
Beaven, revealed a sound principle of delivery, but did not
advocate its imitation.

Any of you ever heard of Dan Venden? new Brother Dan was
a great evangelist, and you know what Brother Dan did every
h-S minutes--bang. Just like that. MU students used to go
over and I used to say, "My, how uncouth." Well, maybe it
was, but it was effective. New I gon't advocate that you do
this, but the principle is sound." 9

In Richards' second series of the lectureship he warned against

the imitation of great preachers, as had Beaven earlier, that it is

 

66Ibid., Lecture V.
67Richards, op. cit., p. hox.
68Ibid., pp. 125-126.

69seeven, Lecture III, p. 3.

239
best not to imitate another person. "We have had some great preachers
of great ability among us, but let's not force anyone to be like any-
one else."70 He further strengthened this viewpoint when he said,
Many preachers tried to imitate Billy Sunday, it was foolishness on

their part."71

Summary

All of the lecturers, by speaking about some phase of it,
emphasized that the delivery of the sermon is an important facet of
persuasive preaching. Most of the lecturers concurred that the ideal
mode of delivery is "extemporaneous--not read from a manuscript."
Also a delivery which utilizes interest devices such as: "visual
aids, charts, blackboard, and slides" would better convey truth,
according to Anderson. Both Richards and Alexander stressed the
essential nature of eye contact with the audience as very important
for effective delivery. Also the audience should "see the living
preacher" since his appearance before them is vital. Several examples
by the lecturers conveyed the belief that the great speakers of the
past were those with well-develOped and usually powerful voices. Three
of the lecturers stressed the importance of careful and correct read-
ing in public. Also the lecturers emphasized that delivery is most
effective if it is done in a conversational manner. While it was
admitted that preachers tend to imitate other usually prominent

preachers, this practice was condemned.

 

70Richards, 1966, lecture IV.

711bid.

CHAPTER VI
EVALUATION OF THE LECTURESHIP

The purpose of this chapter is to present evaluative responses
which were received from questionnaires and from interviews conducted
by the writer regarding the H. M. S. Richards Lectureship. While
Baxterl in his attempt to evaluate the Yale Lectureship dealt only
with elements of persuasion presented within the lectures themselves,
it seems essential to broaden the evaluative base as this lectureship
is considered.

This chapter will, therefore, include (A) the tabulated results
and evaluation of questionnaires (Fonms I and II); (B) the distillate
of personal, taped interviews with local and union conference presi-
dents, and with the president and the chairman of the Religion Depart-
ment of Columbia Union College. This evaluation is, therefore,
limited to the replies of these respondents.

The place to begin such an evaluation is to consider certain

facts which were secured through the use of questionnaires.

A. By Questionnaire
In the months preceding the 1966 Lectureship (which this re-

searcher attended) two separate instruments were develOped. The first

 

lBaxter, 0p. cit.

2ho

2hl
Form I, which follows on pages 2h2-2hh, was planned to be used in
three ways:

1. For the use of the nearly 200 ministers and.ministerial
students in attendance at the 1966 lectureship, which marked the tenth
anniversary of the founding of the lectureship.

2. For the use of ministers of the Columbia Union Conference
who had not registered for the lectureship in 1966, but who had attended
one or more of the previous lectureships.

3. For the use of all former students of Columbia Union College
studying for advanced degrees at Andrews University during the 1966-
1967 school year.

The second questionnaire, designated Form.II, which appears
in this chapter on page 281 was prepared for the use of ministers
within the Columbia Union who had never attended any series of the
lectureship.

On Tuesday, February 8, 1966, during the early morning period
for announcements before the lecture began, Morten Juberg, secretary
for the H. M. S. Richards Lectureship, made this announcement in behalf
of Lectureship Questionnaire, Form I: "I wish to invite all here to
help us in filling out questionnaires which have been prepared regarding
this lectureship. In order to do this, we are asking you to come
thirty minutes early tonight before the evening lecture begins. We
Will be grateful for your cooPeration.” That evening, as a result
of the announcement, 119 came and filled out Questionnaire Form 1.

This represented approximately 70 per cent of those in attendance.

2h2

Although the writer might have desired 100 per cent participa-

tion, he was gratified to have the response indicated above. This

response would at least be valid for this prOportion of the pOpulation.

FORM I

H. M. S. RICHARDS LECTURESHIP’QUESTIONNAIRE

What do you conceive as the purpose of the lectureship?

Some of the series included other features aside from.the lectures
themselves. Comment on how effective these may have been to you.

a. Question-and-answer sessions.

b. Panel discussions.

c. Special workshOp on sermon preparation.
d. "Brainstorming to Success."

e. Banquet.

F. Others.

Are there any details or format or features of the lectureship which
you would prefer altered?

If so, discuss.

Would you consider the mimeographed manuscripts of the speakers or
printed volumes of this lectureship valuable for additional and
future study? Yes? Nb?

If you were asked to pay a tuition fee for the privilege of attend-
ing these lectures, how much would you consider a lectureship worth?
(not including board and room).

Suggest ways in which this lectureship may have assisted you in
your ministry:

12.

13.

2h3

Aside from the lectures themselves, comment on any other benefits
you may have gained from attending the series:

a. Fellowship with ministers.

b. Personal acquaintance with the lecturer.

c. Help in church counseling problems.

d. Opportunity to relax and get away from.the pressures.
e. Morale and courage to take up the task again.

f. Opportunity to compare "shOp" notes with others.

g. Critical analysis of the lectures with fellow ministers or
”Bull sessions” about the lectures.

h. Other benefits, specify please.

What tOpics do you feel need to be presented and receive emphasis
in future lectureships?

Should eminent ministers of other faiths be invited to present these
lectures? Yes? NO? Comment.

Should ministers of other faiths be invited to attend these lectures?
Yes? NO? Comment.

Do you feel that it would be wise to include the ministers' wives
also in attendance?

Circle educational background or degrees now held: Jr. College,
Bachelor's, Bachelor of Divinity, Master's, Doctor's.

Please complete as many items on the following chart as you can.

Thank you!

2M

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

% N aoaaaoum .un mwma
w W nooeaxod< .nn mmma
7 1. {Fr 1 \ rl rt?! | I l 1: in¢.-:llisl.i-LrI I In I .. -.....- I! It! :III’
M i 38m :5 .63
H v 858 .8 $3
M iii, -- . ‘ ,
W oeuaoco< .aa mead
- -tlllill. I}?! t «I! 1| 1| xivl... I}!!! r I n} L. I I I e I. .. .r {Sir} IA..:5.¢II..II.}IIII.§21:.{ II
“ ononuo «coda amma
. . Jill I. II: I II?! ll! 1.1.1.! 1T1 1... It. 1.1. i 1 1; t5. 1..
diagnoses .8 83
s .L - ,
l ri moxaaem .an mama
spawn .an wmma
mohsaoam .aa hmma
o>apooumo owned a CH amass: oz new couscous so» seasons;
e>nauoumo pads u a Auveoavamouweoo «moooaomeoo madman guano
.505 on ooaa> use» no mane yeah an weapons - m
no noose on» e« unmaaaa Happy oeuonooam soaufiofia a“:

evenness so» mean:
amaneeaspooa seam

 

2h5

Questionnaire Form I

A cepy of this questionnaire is included here for reference
during its evaluation.

In the following pages an effort will be made to catalogue and
interpret the results which were received.when 119 ministers of the
Columbia Union Conference of Seventh-day Adventists and ministerial
students of Columbia Union College filled out Form I at the lectureship
in 1966.

In response to question #1, regarding the purpose of the lecture-
ship, the large number of answers seems to fall into four major cate-

gories. These are revealed by Table 1.

TABLE 1

PURPOSE OF LECTURESHIP.AS PERCEIVED BY RESPONDENTS

Purpose Frequency

Provide inspiration and means of improving the ministry,

especially sermons . . . . . . . . . . . . . . . . . . . . . . . hi
Create a more effective ministry . . . . . . . . . . . . . . . . . 38
Elevate the work of preaching . . . . . . . . . . . . . . . . . . 21
Re-focus on Bible-centered expository preaching . . . . . . . . . 15
Provide inspiration, motivation, instruction . . . . . . . . . . . 2
Feed the soul . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Provide instruction in sermon preparation and delivery . . . . . . 2
Stimulate preachers . . . . . . . . . . . . . . . . . . . . . . . 1
Provide Objectives for the work of a preacher . . . . . . . . . . 1

The above table would seem to indicate that those who attended
the lectureship had a generally accurate understanding as to its purpose,

at least as fixed at the inception of the lectureship:

26

That the lectureship be established to help our theological
students and church pastors to become more efficient inztheir

preaching ministry to the Seventh-day Adventist church.
It should be noted, however, that the statement of purpose as

printed annually in the lectureship folders varies somewhat from that

stated above.
Among Adventists great stress has been placed on evangelistic
preaching, but not enough emphasis has been laid on effective
The purpose of the H. M. S. Richards
13p ministers and students

eXpository preaching.
Lectureship on Preaching is to he

become better pastoral preachers.
It appears that from a rather narrow purpose at its inception

(who can define "efficient” relative to the preaching of the Word of

God?) within one religious group (the Seventh-day Adventist church) the
Aside from the

interpretation of the purpose has definitely broadened.
two who stated, ”Feed the soul" and the one who said "Stimlate preach-

era” as purposes, the remainder of the replies seem to focus on the
work of the preacher and to emphasize his sermon preparation and

preaching in particular.
It would, therefore, seem that the purpose of the lectureship
According to their own conception

in the broadest sense, was being met.
of its purpose, the students and ministers in attendance were apparently

satisfied.
In question #2, some of the peripheral elements of the lecture-
Perhaps because of the

ship which were featured annually were listed.
limited time permitted the respondents, most of the answers in this

2Con-nittee Minutes, Op. cit., p. h.
3H. M. S. Richards Lectureship Program, 1958.

2h?

part of the questionnaire were checked either "yes" or "no,"

with very
few commenting at any great length as to the efficacy of each item.
The first item under question #2 dealt with the "Question-and-
Answer Sessions."
According to Dr. W. H. Beaven, President of Columbia Union Col-
lege, member of the executive committee of the lectureship since 1959
and present at all the series, ”The question-and-answer sessions began
with the first lectureship series, and have been used by all the
lecturers.“h
Of all the items under question #2, this one received the largest
response. Sixty-four indicated that the ”question-and-answer sessions”
were of value, while two believed them to be of little value. One said
it was of no value. By the response given, this feature should apparently
always remain an integral part of each series, and should be planned for
in advance by each lecturer.
The second item under question #2 had reference to the special
feature of ”panel discussions.” Introduced for the first time in the
1963 series conducted by Dr. w. H. Beaven, this was also the first lec-
tureship series conducted off the campus of Columbia Uhion College.
This series was conducted in connection with theIQuadrennial
session of the Columbia Union Conference which was held that
year in Atlantic City. This necessitated a reduction in nump
ber of lectures to six, and guaranteed an attendance of the
350 to hOOJministers of the Union present. The lectures were
followed by carefully planned panel discussions using minis-
terial leaders, and they were followed by Open discussion of

the tOpic presented. This was the only series thus far using
the carefully planned panel discussion format.5

 

hBeaven, Interview, February 8, 1966.

SIbid.

2&8

The response to this feature seems to indicate that the panel
discussions were much appreciated. Several enlarged their reSponse with
the comment, "excellent, with real Specialists!" There were h2 who
approved of the panel discussion format. Five wrote ”no," indicating
that this was not particularly helpful. It would, therefore, seem that
although the panel discussion format was used only once by Beaven, it
was greatly appreciated and should be used more regularly.

The third item under question #2 considered the "special work-
Shop on sermon preparation." This feature of the lectureship was intro-
duced by Dr. Wilber Alexander in 1965, although, according to Beaven,
a.minor effort in this direction had been attempted in 1958.6

The evaluation of this item indicates that 38 peOple found it
valuable; two believed it not particularly helpful, one said it had
"little” value. Inasmuch as this feature came near to unanimity of
approval, future lecturers might do well to place greater emphasis upon
this feature, in which sermon preparation is presented and discussed.7

"Brainstorming to success," item.four under question #2, was

introduced during the second series of the lectureship in 1958. The

 

6Ibid.

 

7Alexander, when interviewed April 18, 1968, revealed these
details: One month before his lectureship, he wrote to the Columbia
Union Conference president asking him to choose four or five men,
either young or old, inviting them to select one of their better ser-
mons and to write it out in oral style, as nearly as it had been deliv-
ered. After the morning lecture, during the period "special workshOp
on sermon preparation," one sermon was thrown on the screen using an
overhead projector. Alexander then made the critique, with the preacher
standing at his side--ready to defend his rationale. The critique was
done with a consideration for the canons of classical rhetorical theory.

2h9
name of Dr. W. H. Beaven appears under this heading on the program for
that year, crediting him with its direction.8

In an interview, Beaven revealed further information concerning

his conduct of the brainstorming session:

The men in charge of the lectureship urged me to introduce
this feature which was a part of the creative thinking class
which I was then teaching at the Seminary. It might be of
interest for you to know that at this time the Creative Think-
ing Institute of Buffalo, New York, surveyed all of the Semi-
naries in the United States and the results reveal that this
class at the Adventist Seminary was the first and only creative
thinking class being taught in any Seminary in this country.

For once we were first in this respect.9

In response to certain questions which were asked as to the

format and results of this particular feature, he continued:

After about a ten-minute explanation of the ground rules to
be followed by all, a period of 25 minutes was allotted for any
and all ideas that would come to mind upon the tOpic, "How to
improve the Ministry,” and later, ”flew to improve the Preaching."
My notes indicate that the secretaries took down 119 suggestions
which ugon closer investigation revealed 25 ideas which had real
merit.1

The evaluation of this item reveals that thirteen men believed

this to be a worthwhile feature. Three disagreed and wrote "no." The
limited number of total reaponses would seem to indicate that most of
the ministers who had attended the second series of lectures, held in
1958, had either moved away or were not in attendance at either time.
The percentage responding favorably would seem to indicate that this

feature was appreciated and could be useful in future years.

 

83. M. s. Richards Lectureship Folder, Program, 1958.
9Beaven, Interview, February 8, 1966.

1°Ibid.

250

The fifth peripheral element of the lectureship listed under
question #2 was the ”banquet." From the very first this feature had
been included. Inasmuch as it constituted the main social event of
each series and brought all participants together as guests of the
Columbia Union Conference, it was a special occasion for the lecturer
as well, a time set aside before the last lecture of the year, in
which to bestow words of appreciation and honor, a time in which to
present him with the honorarium.

Forty-nine peOple indicated approval of the banquet. Six be-
lieved it added "little" to the effectiveness of the lectureship.

Item six under question #2 was listed as "others," affording
an Opportunity to those in attendance to record other aspects of the
lectureship regarded as valuable and helpful. The following table

will summarize the response to item six.

TABLE 2

SUGGESTED MISCELLANEOUS ADDITIONAL FEATURES

Other Features Frequency

Report on 1965 Geo-Science Field Study Tour, M. R. Thurber . . . .
Preaching from a pastor . . . . . . . . . . . . . . . . . . . . .
*More time for fellowship . . . . . . . . . . . . . . . . . . . . .
*Qualified laymen to give impressions of our preaching . . . . . .
A. L. White's tour . . . . . . . . . . . . . . . . . . . . . . . .
*A BibliOgraphy for each series . . . . . . . . . . . . . . . . . .
*We need a dialogue between lecturer and ministers . . . . . . . .
Have enjoyed the singing . . . . . . . . . . . . . . . . . . . . .
Additional sessions desired . . . . . . . . . . . . . . . . . . .
*Opportunity for testimony and prayer . . . . . . . . . . . . . . .
Tour of the General Conference Office . . . . . . . . . . . . . .
Tour of the Review and Herald Press . . . . . . . . . . . . . . .
More young ministers should attend . . . . . . . . . . . . . . . .
Preaching by a college professor . . . . . . . . . . . . . . . .

Preaching by an evangelist . . . . . . . . . . . . . . . . . . .

HHHmmmmmmwwwwwoo

251

Preaching by an administrator of the General Conference . . . . . 1
Instrumental music Specials could be diSpensed with . . . . . . . 1

*Proposed new items

The implication of the above table is that only a limited number
of minor changes are indicated. The response of greatest frequency re-
flected a favorable attitude toward the report on the 1965 Geo—Science
Field Study Thur, presented during that very lectureship.

It should be known that the comment of two participants may
well exPress the consensus of many regarding the peripheral features of
the lectureship when they wrote on the margin adjacent to question #2:

”th as effective as the lectures,”

and, "Don't overemphasize these,
the lectures are the main part.”

Question #3 was worded thus: "Are there any details of format
or features of the lectureship which you would prefer altered?” To
this question 31 responded with an emphatic ”no." Table 3 lists in

rank order with frequency the response for alteration.
TABLE 3

ALTERATION SUGGESTIONS FOR THE LECTURESHIP
Alteration Frequency

More Opportunity for question-and-answer sessions . . . . . . . .
Two lectures a day are not enough . . . . . . . . . . . . . . . .
Music could have more message . . . . . . . . . . . . . . . . . .
no colorful flags on the platform . . . . . . . . . . . . . . . .
Nb misplaced overcoat on the platform . . . . . . . . . . . . . .

*All of our young men should attend each year . .

*Give good and bad sermon and criticize (cut to pieces)

*A break between two sections of a long lecture .
Add the sermon seminar . . . . . . . . . . . . .
More "extras” or specials with the lectures . .

*One hour free discussion with the lecturer daily
Mere concentrated use of our time . . . . . . .
More practical help . . . . . . . . . . . . . .

O

HHHHHmmmmmwwm

252

*Provide lapel name tags . . . . . . . . . . . . . . . . . . . . . l
*One-hour lecture with one-hour discussion in A.M. and P.M. . . . . l

*PrOposed new items

From Table 3 it would appear that most of these suggested
alterations favor more lectures per day and more of such extras as:
sermon seminar, question-and-answer, and discussion periods. Whether
the 31 who favored the status quo would accede to the more rigorous
program envisioned here is, of course, a matter of conjecture.

Question #h elicited the greatest response of the entire ques-
tionnaire. There were 112 who answered "yes" to the following question:
”Wbuld you consider valuable the mimeographed manuscripts of the
speakers or printed volumes of this lectureship for additional and
future study?"

Answers such as: ”Yes, the spoken word is fleeting if it isn't

written down, and "best after editing" were typical. Two suggested
that a summary outline of the high points might be satisfactory.
Another suggestion was that the written materials be placed in the
hands of the listeners during the first lecture of each series. Another
significant observation, perhaps borne by a fear that the written mate-
rials might replace the spoken.word, stated: "There is very little
content that is new; getting these through a dynamic personality is
most important.”

It appears mandatory from the large response received on ques-
tion it that some means be provided by the Lectureship Committee to
preserve at least the essence of each speaker's materials in written

form, to be distributed at a convenient time to those in attendance.

The fact that there have been only two books printed from the first ten

253

series seems to underscore the importance of finding a more consistent
way of preserving the lectures in written form , and of making them
readily available to all who attend each series. This urgent need
demands high priority consideration by the Lectureship Committee. It
is thus hOped that not only future lectures will be provided in written
form, but that those not otherwise available from the first decade be
made available also.

Question #5, in contrast to the previous one, drew wide diver-
sity of response. The question asked: "If you were asked to pay a
tuition fee for the privilege of attending these lectures, how much
would you consider a lectureship worth? (not including board and room)."
Arranged on a continuum in order more fully to reveal the extremes

expressed, Table h, following, records these results.
TABLE h

ESTIMATED VALUE OF A LECTURESHIP

Estimated.Worth Frequency
I would not want to pay for a lectureship in preaching . . . . . . 1
Governed by credit value in college hours . . . . . . . . . . . . l
A test should be given for 2 hours of credit . . . . . . . . . . . l
Governed by cost of academic lectures in a university . . . . . . 1
Tuition should not be a burden . . . . . . . . . . . . . . . . . . l
Depends on the lecturer . . . . . . . . . . . . . . . . . . . . . l
Depends on what the fee would be used for . . . . . . . . . . . . l
I would pay an amount to make it self-supporting . . . . . . . . . l
The expense should be met by the Conference . . . . . . . . . . . 11
$5.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15
$10.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
$15.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6
$20.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
$25.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . .,. . 9
$30.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
$35.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
$50.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
$100.00 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
Worth more than money can pay . . . . . . . . . . . . . . . . . . 2h

25h

An attempt to evaluate the above data would seem to indicate
that the modal frequency placed great worth upon the lectureship, even
above what money could pay. The author believes that perhaps the threat,
direct or implied, that future series of the lectureship might carry a
tuition charge caused the next group of larger frequencies to be at the
lower end of the dollar value scale, with eleven voicing the plaintive
note, "the expense should be met by the Conference.” Of the stated
dollar value, the median would seem to fall within the $25.00 category.
These data indicate that the lectureship is perceived as a valuable
learning eXperience by the men who attend it.

Question #6 sought to elicit responses as to how the lectureship
might have assisted the men in the ministry. The following results

were secured:

TABLE 5

BENEFITS AS LISTED BY RESPONDENTS
Benefits Frequency

Inspired me to be a better preacher . . . . . . . . . . . . . . . h8
Helped.me to read more and be a better student . . . . . . . . . hl
Helped me in preaching the Word (expository) . . . . . . . . . . 22
Helped me in being more dedicated to the work of preaching . . . 10
Helped in library building . . . . . . . . . . . . . . . . . . .
Gave me new insights . . . . . . . . . . . . . . . . . . . . . .
Showed me problem spots in my ministry and how to correct them . .
Helped in sermon preparation . . . . . . . . . . . . . . . . . . .
Showed me sincerity is vital . . . . . . . . . . . . . . . . .
Appreciated information regarding successful preachers . . . .
Appreciated fresh source material . . . . . . . . . . . . . .
Helped raise preacher from ”organizational” to "spiritual" man
Showed other roles the minister must fulfill . . . . . . . . .
Helped in communications problems . . . . . . . . . .
Emphasized need of being kind, tolerant, forgiving . .
Showed the importance of the spoken word . . . . . . .
Renewed courage, greater faith . . . . . . . . . .

Needed greater variety of presentation during a two-hour lecture .
Spiritually refueled . . . . . . . . . . . . . . . . . . . . . . .

HHHNNNWWWUOW O\O\O\’~l

255

It would appear, according to the responses of higher frequency
listed above, that the lectureship has proved to be an inspiration and
an intellectual stimulus to a majority of the ministers and ministerial
students in attendance.

In question #7, aside from the lectures themselves, comments
were solicited on any other benefits gained from attending the series.
Opportunity was given for any additional benefits to be added to this
list. The results reveal that:

a) There were 10h who indicated that ”fellowship with ministers” was

an outstanding benefit, greatly valued.

b) Forty-five indicated having the Opportunity of becoming acquainted
with the lecturer was of great benefit, while six indicated that they
had only a "slight” chance to do so. Six said they had none. One per-
son added,--"This acquaintance adds to the force of the materials."

c) Fifteen stated they had received help in church counseling problems.
Seventeen said they had received none. Two felt that they had received
some help along this line. Two others noted: ”With better preaching,
less of this to do."

d) Seventy-five agreed that attending the lectureship series allowed
an Opportunity for relaxation from the pressures of a busy pastoral
program. Two, however, said, ”Not necessarily so."

e) Ninety-five eXpressed the feeling that the lectureship greatly bol-
stered their morale and strengthened their courage to take up the tasks
again. One was so bold as to suggest that, "This is one of the greatest
reasons for the lectureship." Another notation under this point: ”But
the reality of the district sometimes is in sharp contrast with the ideas

of the lecturers."

256

f) There were hh who expressed themselves as appreciating the Opportu-
nity of comparing notes and discussing techniques with fellow ministers.
There were only three who said that no Opportunity was afforded them
for this purpose.
g) Twenty-seven indicated that they used the free time afforded them
between lectures for critical analysis of the lectures with fellow
ministers. Four said that there was no occasion for this, and one sug-
gested that there should not be any negative criticism whatsoever.
h) If those who attended.wished to name other benefits than those
listed above, this space was provided for this purpose. The results
reveal: two desired the preaching of more "demonstration” sermons.
Two stated that the lectureship widened their friendships. Two wanted
a recreational period. Two wanted to visit college students and en-
courage them. One person made these two comments: ”The lectureship
has a unifying influence. It is important to sit under a man of God."

Question #7 has shown the relative value ascribed to a large
number of additional benefits derived from the H. M. S. Richards
Lectureship. These additional benefits greatly enhance the total
impact of the lectureship.

Question #8 Opened the way for suggestions as to tOpics which
might be presented in future lectureships. Table 6 reveals the tabu-

lated results.

257
TABLE 6

RECOMMENDED TOPICS FOR FUTURE LECTURESHIPS
Topics Frequency

How to deve10p eXpository sermons . . . . . . . . . . . . . . . .
Methods of evangelism . . . . . . . . . . . . . . . . . . . . . .
flew to do textual analysis . . . . . . . . . . . . . . . . . . . .
Inspirational and Spiritual . . . . . . . . . . . . . . . . . . .
Church administration . . . . . . . . . . . . . . . . . . . . . .
Pastoral counseling on different problems . . . . . . . . . . . .
How to organize to preserve study and preaching time . . . . . . .
The pastor's work . . . . . . . . . . . . . . . . . . . . . . .
Pastoral visitation . . . . . . . . . . . . . .
Christ-centered preaching . . . . . . . . . . .
Fitting sermon to the congregation . . . . . . .
The way to achieve audience-centered preaching .
Minister's wife's place in the ministry . . . . . . . . . . . . .
new to not let problems be upsetting . . . . . . . . . . . . . . .
Effective ministry with youth involvement . . . . . . . . . . . .
Techniques in preaching for prayer meeting . . . . . . . . . . . .
Have books and helps available for purchase . . . . . . . . . . .
Perils of preachers . . . . . . . . . . . . . . . . . . . . . . .
Great subjects preachers should stress . . . . . . . . . . . . . .
Grammar, polishing the English . . . . . . . . . . . . . . . . . .
Dealing with delinquent members and trouble-makers . . . . . . . .
PrOphetic preaching today . . . . . . . . . . . . . . . . . . . .
Have ten tOp theolOgians speak on Specialties . . . . . . . . . .
Lectures on special books of the Bible . . . . . . . . . . . . . .
How to make preaching timely and relevant . . . . .

How to keep a study program in balance with other responsibilities
The sermonic year program . . . . . . . . . . . . . . . . . . . .
The minister's attitude in prayer . . . . . . . . . . . . . . . .
That the ministry demands hard work . . . . . . . . . . . . . . .
How to preach for decisions . . . . . . . . . . . . . . . . . .
How to get time for prayer, study, and meditation . . . . . . . .
The relation of preaching to current pOpular thought . . . . . . .
Sermon preparation, step by step . . . . . . . . . . . . . . . . .
Building good pastor-member relationship . . . . . . . . . . . . .
Make future lectureships like past--excellent and inspiring . . .
This lectureship is the gift of God . . . . . . . . . . . . . . .

FJFJP‘F‘F‘FJFJFJF‘FJPJF‘F‘F‘F‘F‘FJF4P‘n)h3h)h)h3h)n)UJUJUJUJ$?¢“fi\fl\0\0

There are here 85 suggestions for appraisal and consideration,
these suggestions representing the combined expressed needs of the
ministers and ministerial students present. Future series may do

well to incorporate tOpics considered worthy of merit.

253

Question #9: "Should eminent ministers of other faiths be
invited to present these lectures? h9 peOple said "yes"; uh said "no”;
12 wrote ”maybe.” Others answered with certain limitations. Three
men gave each of these statements: ”we can learn from other godly
men," ”I would vote 'yes' if it was for preaching help alone," "If
they preach the Advent message." Two men agreed on each of these
statements: "0n preaching, evangelism procedures, why not?" ”Depends
upon their Spiritual life." "Occasionally." "Seldom.” The following
statements were made by one man to each: "It depends upon the tOpic
or theme," ”Other specialists occasionally," "The criteria ought to
be ability to teach excellence in preaching."

For the above question there seems to be no clear-cut answer
or unanimity of Opinion. It does seem quite clear that if those who
qualified their vote were included.with those who voted in favor of
inviting lecturers of other faiths, together they would constitute
a strong majority.

In question #10, probing further into the sharing of the lec—
tureship with men of other faiths, the question was asked, "Should
ministers of other faiths be invited to attend these lectures?” There
were 79 who said they should, 13 said "no," two saying: "It would be
too big and unmanageable,” ”We need to do our laundry here."

Four believed that this was for the "Advent ministry only."
Three said "maybe." Two,--"occasionally.” Each of the following
statements was made by a person: ”Only Protestants," "It depends upon
the tOpics, and if the remarks of the lecturer do not need to be

altered.”

259

Without a doubt, the overwhelming majority of ministers and
students in attendance believed that ministers Of other faiths should
be invited to receive the benefits of the lectureship. The writer
observed that during the 1966 lectureship, several ministers of other
faiths were introduced to the audience at different times. While these
were attending by personal invitation, many more might avail themselves
of this learning eXperience if the Opinion as eXpressed by the majority
were to be followed.

The next question, question #11, asked if it would be wise to
include the ministers' wives in the invitation to attend the lectureship.
There were 71 affirmative replies. Eight said "no," while several
qualified their answers. Five suggested: ”Only if there are Shepherd-
ess' meetings.” Four stated, "Only if adapted to the wives." Three
thought that the meetings would be of questionable value to the wives,
although three thought the wives should come every other year. Two
felt it of better advantage to have an all-male audience. Two others
indicated a willingness to have the wives, ”if they don't have young
children.“ The responses, with very minor exceptions, indicate that
the wives should be in attendance along with their husbands. Plans
would have to be made to insure that their attendance would be meaningful
to them in their own sphere of service.

Question #12 was included in order to secure information re-
garding the educational background of those in attendance. The data
revealed that there were eight who had not completed the college curri-

cula (doubtless ministerial students). There were 91 who had the B.A.

260
degree, two possessed the Bachelor of Divinity degree, 36 had the Master
of Arts degree, and one a Doctor's (unspecified).ll

Question #13 was presented in the form of a chart in which five
columns were to be filled with information pertaining to each of the ten
lectureship series held up to and including 1966--information which
would rank each series in order of value to each participant. It is
regrettable that due to a lack of time, many of the reapondents were
unable to complete this form in its entirety. A large percentage,
however, did complete the column which dealt directly with the ranking.

These results are revealed in Table 7, page 261.

It is recognized by the writer that the criteria employed by
this large group of evaluators in the ranking of these ten series of
lectures would differ widely. No effort was made by this researcher
to establish or identify these criteria which might have been used.

The following results seem to emerge.

In terms of ranking, the modal frequencies of the graphic record
in Table 7 indicate that Dr. H. M. S. Richards ranked in first position
in both of his lectureship series. The modal frequency of his last
series was X = 65, while his first or earlier series ten years previous
to this received a modal frequency of X = 20. It seems significant
that no other lectureship speaker and series achieved this ranking.

The modal frequency of no other series was ranked in first position.

There were three series whose modal frequencies were ranked in

second position. These were the series by Dr. Wilber Alexander, with

 

llThis observer, however, recognized two bearers of Doctor of
Divinity degrees, and one with the degree of Doctor Of PhilOSOphy among
those present at the time the questionnaire was being filled out.
Apparently not all of these completed questionnaires.

1957
Richards

1958
Bietz

1959
Shirkey

1960

Heppenstall

1961

Osborn

1962
Anderson

1963

Beaven

196k

Pease

1965

Alexander

1966
Richards

Frequency (Medal)

20)

TABLE 7

LECTURESHIPS AS VALUED BY RESPONDENTS

 

 

 

 

 

(6)
, /(u)\-\ life——
b (E) W \/
5) (5)

 

(10

 

(15

 

 

 

(65)

Pbsition.as Ranked
by Respogdents

 

 

2 3 *fi 5 6 'T ’15 9 ‘IO

262
a modal frequency of X = 15; the series by Dr. R. A. Anderson, with a
modal frequency of X - 9; and the series by Elder J. W. Osborn, whose
one mode of a bimodal curve fell in this category with a frequency of
X - 5.

The modal frequency of three series fell into the third position
ranking. The series by Dr. N. F. Pease had a frequency of X - 10, while
Dr. E. E. Heppenstall achieved a frequency of X = 5; and Dr. A. P.
Shirkey a frequency of X I h.

Ranked in fourth position in terms of modal frequency were
three series of lectures. Dr. w. H. Beaven, with a frequency of X I 9;
Dr. A. L. Bietz with a frequency X = 6; and finally the second mode of
the bimodal curve of Elder J. W. Osborn, which had a frequency of X = 5.

It is also of interest to note that there were no modal frequen-
cies falling below the fourth position for any of the ten series. This
perhaps suggests that a large percentage of men had not attended more
than four series, and that they ranked as valuable to them, the series

which they attended.

Not in Attendance in 1966

The following pages will constitute an attempt to record and
interpret the results of Questionnaire Form.I, which was mailed at the
close of the 1966 series to all of the ministers of the Columbia Union
Conference who had not registered for the lectureship in 1966, but who
had attended one or more of the previous lectureships.12 Thirty re-

sponses were received July 8, and six more on August h, 1966.

 

12Letter from Mrs. Edna Helms, Secretary to the President,
Columbia Union Conference, July 5, 1966. See Appendix L, p.

263
In reSponse to question #1 regarding the purpose of the lecture-
ship, this group places Special emphasis upon two major purposes. These

results are catalogued in Table 8.
TABLE 8

PURPOSE OF LECTURESHIP.AS EERCEIVED BY RESPONDENTS
Purpose Frequency

To develOp more effective preaching . . . . . . . . . . . . . . . 23
To deve10p a more effective ministry . . . . . . . . . . . . . . . 12
To inSpire (feed our souls) . . . . . . . . . . . . . . . . . . .
To elevate the work of preaching . . . . . . . . . . . . . . . . .
To make eXpository preachers . . . . . . . . . . . . . . . . . . .
To make ministers better students . . . . . . . . . . . . . . . .
To encourage dedication to a task . . . . . . . . . . . . . . . .

NMUOUJW

The results revealed above seem to parallel the results received
at the lectureship. This would indicate that although these reapondents
were not in attendance, they recognized the real purpose of this lec-
tureship, which is to improve the caliber of preaching and to deve10p
a more effective ministry.

Question #2, dealing with peripheral elements of the lectureship
featured from year to year, brought forth the following reSponse. Each

will be dealt with singly.

Question-and-Answer
The question-and-answer sessions received the largest affirma-
tive response (26) of any of the peripheral elements. This reSponse
closely parallels prOportionally that received on the same question
from those in attendance, who were dealt with previously. There were
two who indicated a negative attitude toward this feature. Three

stated that this feature was ”dominated by a few." Two believed that

26h
"important questions were passed over to answer less important ones."
With such a large affirmative reaponse it would appear that this fea-

ture should be retained and eXpanded in subsequent lecture series.

Panel Discussions
The reSponse to this feature reveals l6 favorable to it, with
eight answering "not so helpful," and two returning negative responses.
Considering the limited usage that this feature had in the 1963 series,
it would seem that this feature could be utilized more extensively in

future series.

Special WorkshOp on Sermon Preparation
This feature received the second largest number of affirmative
answers (20) within this section. There were, however, two negative
reaponses to this feature; and two statements said that it was ”too
general." The very high percentage of favorable responses to this

feature would seem to make its use in future series advisable.

"Brainstorming to Success"
This is the only feature to receive the unanimous approval of
all who participated in answering this question (10). There were no
negative reaponses, although one comment appeared: "Fun only." The

results seem to indicate that this feature was much appreciated.

Banquet
An approving reaponse to this feature was made by 1h peOple.

Four suggested, however, that the banquet was "not really necessary."

265

Other Features

When an Opportunity was afforded the reSpondents to indicate
additional features of value which they wished to recommend, the fol-
lowing suggestions were made: Geo-Science lectures; field trips of
interest; and times for counseling, for personal problems, and for a
recreation period.

Question #3 permitted reapondents to suggest any changes which
they felt might help to improve the prOgram. There were five who an-
swered ”no"--indicating complete accord with the present format. Each
of the following suggestions was offered by one individual: a more
evangelistic tone; exchange of ideas regarding organization of the com-
munion service, weddings, funerals, child dedications, etc.; more than
two lectures or sessions per day would be helpful; greater resemblance
to a pro-session at General Conference, more devotional and evangelistic;
more in the form of a class rather than lectures; the "workshOp idea”;
current book review; oriented to big city and large church (rather than
average); small, class-size groups; discussion and questions daily;
workshOps where all would take part.

Adding the above suggestions to the ones already made under
this question at the lectureship in Questionnaire I would constitute
a valuable list of suggestions which could be studied with profit for
future consideration and implementation.

Question #h probed for a response to the need of having each
lecture series preserved with a mimeographed cOpy of the manuscript or
by means of a printed volume. This question received the largest affirm-

ative evaluation in this group of the questionnaires. There were 33

266
who said "yes" to this, with only three saying "no." Those who felt
that the printed materials might not be valuable said: "I have too

much to read now,"

and "I get such inspiration and help at the meetings,"
or as another reapondent pled, "Don't substitute availability for the
live lectures!"

Other suggestions were: "Make these lectures into a set of

I

books,’ or "Make all available, perhaps in cheap bindings,“ and "How
about an outline?”

The high percentage of affirmative responses to this question
seems a mandate to the Lectureship Committee to provide these written
materials in order to satisfy an urgent demand.

Question #5 considered the eXpressions of worth or monetary
value which each reapondent ascribed to the lectureship. In answer

to this question, the following order of priority was eXpressed in

Table 9.
TABLE 9

ESTIMATED VALUE OF A LECTURESHIP
Estimated Worth Frequency

Cash value assessed at $20.00 . . . . . . . . . . . . . . . . . .
This expense should be borne by the Conference . . . . . . . . . .
Cash value assessed at $10.00 .. . . . . . . . . . . . . . . . . .
According to degree credit earned . . . . . . . . . . . . . . . .
WOrth more than money could pay . . . . . . . . . . . . . . . . .
Cash value relative to the speaker selected . . . . . . . . . . .
Cash value assessed at $15.00 . . . . . . . . . . . . . . . . . .
Cash value assessed at $25.00 . . . . . . . . . . . . . . . . . .
Cash value assessed at $50.00 . . . . . . . . . . . . . . . . . .

HHNNP‘J-QCD’J)

The extremes were expressed by the statements that "there should

be a charge of $20.00 if the lectureship were presented in a class

267
format;" and the other, ”that there be no tuition fees--keep out the
classroom atmosphere."
Question #6 afforded respondents an Opportunity to suggest ways
in which this lectureship might have assisted them in their ministry.

These responses are revealed in Table 10.
TABLE 10
BENEFITS AS LISTED BY RBSPONDEHTS

Benefits Frequency

It was an inspiration to better preaching . . . . . . . . . . l2

Itstimlatedtofurtherstudy............ ..... . 10
It furnished new ideas and semen materials . . . . . . . . . . . 7
It gave insights into the methods of others . . . . . . . . . . h
It Offered suggestions for improvement of ministry and worship . . 3
Ithelpedinpersonalinventory................. 3
Ithelpedwithdelivery.....................2
Itpermittedonetohearbestspeakers.............. 2
It gave help in the organization of materials . . . . . . . . . . 2
It acquainted ministers with new books for their libraries . . . . 2
It revealed the value of expository preaching . . . . . . . . . . 2
It gave assistance with practical administration . . . . . . . . . 2
It helped with preparation and delivery of sermons . . . . . . . . 2
It was like a refresher course-with new ideas . . . . . . . . . . 1
It highlighted the needs of preachers not often expressed--
causedthinking(W.H.Beaven)................. l
Ithelpedmetoseehowethosandgoodrapportarebuilt..... 1
It gave insights into the psychology of preaching . . . . . . . . l
Itchallengedonetothink....................l
It helped me evaluate the imprint Of experience in successful
ministers...........................l
It suggested practical approaches to make the ministry effective . 1
It helped in learning how to ascertain peOple's needs . . . . . . l
Itpsrmittedheartwarmingfellowship............... 1
It constituted a bridge bringing renewed contact with the
academicworld.........................1

In question #7 the benefits of attendance at the lectureship

were tabulated.

268

Fellowship with Ministers
There were 32 who indicated that this feature was most valuable
to them. One respondent suggested that this would “enable one to get
calls to better, easier, more progressive districts."
All seemed to agree that the fellowship at this lectureship was

desirable and profitable for the ministers in attendance.

Personal Acquaintance with the Lecturer
There were 17 who expressed themselves as having appreciated
this aspect of the lectureship. There were four who said that they had
”not much Opportunity" to become acquainted.with the speaker. Two

mentioned they had "no acquaintance with the lecturer."

Help in Church Counseling PrOblems
Since none of the series of lectures has directly featured this
aspect of a pastor's work except for a passing reference to it, it was
not surprising that the predominant response was one in which many said
they had not received any help in this aspect Of a pastor's work.
Eleven made this statement, three emphatically. Two more said, ”We
need help here." Eight stated, however, that they had received help

in this area during the lectures.

Opportunity to Relax and Get Away from the Pressure
There was virtual unanimity among those who responded to this
query. Twenty—seven indicated that this aspect was greatly appreciated.
One said, ”I take advantage of the tours and swim period." Only one
expressed the belief that this was of “minor consideration." Although

the daily schedule of events during each of the lectureship series has

269
been full, the change of pace from pastoral duties has been a welcome

period of learning and relaxation.

Morale and Courage to Take up the Task Again
The response to this feature was overwhehming. Every reply was
in the affirmative. Of the twenty-nine, one said further: ”I always

get a 'lift' and new insights."

Opportunity to Compare "ShOp" NOtes with Others

To this opportunity for interaction with fellow ministers there
were eighteen who Judged this a valuable aspect of this lectureship.
Only one stated that he had ”not much” Opportunity for interaction and
another, "none . "

Critical Analysis of the Lectures With
Fellow Ministers

There were ten who said they had taken part in informal periods
of analysis of the lectures. Three said that they had had "some” Oppor-
tunity to do so, and one said he had "little” Opportunity for this.

Another indicated that the Opportunity for this "was most helpful to me."

Other Benefits
When given the Opportunity to identify any other benefits re-
ceived during this lectureship, the respondents made three general
observations: (1) "We are being supplied with the tools for the task--
reference materials, books, etc.”; (2) We are given the Opportunity to
”observe leaders as they react to new and unestablished pathways of
thought"; (3) We appreciate having ”material to use and adapt to our

own preaching and church work." These Observations indicate a favorable

270
response to additional benefits accrued from the lectureship, benefits
which are side effects of the lecture presentation.
In question #8 it was asked that tOpics be listed which should
be presented in future lectureships. A substantial number were recorded

for consideration. They are listed in Table 11.
TABLE 11

RECOMMENDED TOPICS FOR FUTURE LECTURESHIPS
TOpics A Frequency

Evangelistic sermon building . . .
MaJor problems of this generation .
Pastoral sermon building . . . . . .
Organization of the pastor's time .
Handling church fund raising . . . .
Ethics in preaching . . . . . . . . . .
The need of the Holy Spirit in sermon preparation . . . . .
Sermon preparation for national holidays . . . . . . . . . . . . .

The pastor's home . . . . . . . . . . . . . .
Help to more effective ministry-~preaching . .
Religion and science (correlation of) . .
Old Testament prOphecies . . . . . . . . .
Marriage counseling . . . . . . . . . . .
Churchbuildingdesign. . . . . . . . . .
Step-by-step expository sermon preparation
Specific sermon tOpics . . . . . . . . . .
Preaching--pr0phecy and doctrine . . . . .
How to achieve results while running all the time . . . .
Importance of exegesis in.homiletics . . . . . .
Better relations between pastor and members .
Pastoral counseling . . . . . . . . . . . . .
What is success? . . . . . . . . . . . . . . . .
Human relations~ . . . . . . . . . . . . . . . . . . .

O O O O O O O
O O O

O O I O O O O O

O O

O O O O O

0 O O

O O

O O O
C O C O O
O O

O O O O O

P‘h’h‘k‘h‘h‘F'F‘F‘FJF‘FJPJFJF4FJIDIDIOfutvlu\O

O O O O 0

Question #9 was an inquiry directed to the ministers to find
their response to having eminent ministers of other faiths conduct a
series of lectures sometime. There were 18 who responded with an
emphatic "no.” There were 15 who felt that they should be asked. One
respondent said, "Dr. Shirkey (1959 lecturer-"pastor of Mt. Vernon Meth-

odist Church) gave me insight." There were six who answered "perhaps"

271
to this. One suggested that sucn ministers should be asked, but "only
once in 5 to 6 years." Another suggested, "One lecture, but not all
lectures in a single series." One made this statement: "These lectures
are supposed to be on preaching, especially eXpository preaching, and
it is wonderful to hear great eXpository preachers.”

Question #10 asked if ministers of other faiths should be in-
vited to attend these lectures. To this 18 replied affirmatively, and
12 negatively. Only four seemed uncertain using the word "perhaps”
for their reply. One felt that his answer would depend upon the tOpics
to be stressed.

Question #11 sought to determine whether it would be wise to
include ministers‘ wives also in attendance. There were 17 who said
“yes.” Seven said ”no." Five felt that it would be valuable to in-
clude them if there were special meetings and tOpics prepared for them.
There were two who felt the women should be invited if they would leave
their children in the care of others.

In question #12 information concerning the educational back-
grounds of respondents was requested. One had ccmpleted.Junior college;
32 had.ccmpleted four years of college and had received the Bachelor's
degree. Seventeen had earned the Master's degree. There was one who
had earned the Bachelor of Divinity degree. One stated he was working
on his Doctorate.

The results of question #13 are presented in graphic form.in
Table 12, p. 272. The following ranking in terms of modal frequency
seems to evolve.

Dr. B. M; S. Richards ranked in first position in both of his

lectureship series. The modal frequency of his earlier series was

1957
Richards

1958
Bietz

1959
Shirkey

1960
Heppenstall

TABLE 12

LECTURESHIPS AS VALUED B! RESPONDENTS

(8

 

 

(2) \/_—.\

(3) %N

 

1961
Osborn

1962

Anderson

1963
Beaven

196u
Pease

Frequengy (Mbdal)

1965
Alexander

1966
Richards

 

(37‘rse _

\\\\\v///’f;)

(5)

---“t:=.—:”"“r~—s

/

 

 

(5)

 

 

1 2 3* h S 6 7* 8 9 10
Position as Ranked by Respondents

272

273
X = 8, while in his later series it was X = 5. Also ranked in first
position were Dr. R. A. Anderson, with a modal frequency of X a h, and
Elder J. W. Osborn with X - 3.

There were two series whose modal frequencies caused them.to be
ranked in second position. These were Dr. N. F. Pease, with a frequency
of X = 5; and Dr. E. E. Heppenstall, with the first mode, X 2 3, of a
bimodal curve.

The modal frequency of two series fell into the third position
ranking. The series by Dr. W. H. Beaven had a frequency of X = 7,
while that of Dr. A. L. Bietz was X - 2.

no series had a modal frequency within the fourth position.

The series by Dr. E. E. Heppenstall had the second mode of this
bimodal curve, with a frequency of X 8 3 within the fifth position.

Dr. Shirkey's series was ranked within the sixth position, with
a modal frequency of X I 2; and a second.mode of the same frequency
within the eighth and ninth position. .

no series had.a.modal frequency within the seventh position.

The last series, in terms of modal frequency, X 8 h, was that
by Dr. W. A. Alexander, which was so ranked within the eighth position.

As has already been stated, no effort was made by this re-
searcher to establish or identify the criteria which might have been

employed by these evaluators.

Advance Degree Candidates
In order to secure a more comprehensive view of this lecture-
ship, it was deemed necessary to contact at least a few of the minis-

ters or ministerial students who might now be living outside of the

27h
environs of the Columbia Union Conference. This was accomplished by
securing the names of graduates of Columbia Union College who were
studying for advanced degrees at Andrews University during the spring
semester, 1967. A careful review of the student roster for this semester
revealed that there were 17 graduates of Columbia Union College in the
Theological Seminary and three in the School of Graduate Studies.

Letters,13 along with the Lectureship Questionnaire Form I,1h
were mailed on March IR, 1967 to these twenty advanced students. During
a period of one month six questionnaires had been filled out and returned.
One letter and questionnaire was returned indicating that the recipient
had not attended the lectures inasmuch as he was studying at Newbold
College in England at the time.

A summary of the returns from the six who attended reveals the
following information:

With reference to question #1 regarding the purpose of the lee-
tureship, two suggested the following: to deve10p better pastoral
preachers, to give valuable instruction and fellowship to the active
ministry to make their ministry more effective. One each preposed: to
promote the art of preaching, to show how to establish a sound daily
spiritual devotional personal life as a basis for effective ministry,
tagether with sound preaching methods to attain this.

Question #2 requested comments on the effectiveness of the

features aside from the lectures.

 

l3See Appendix M, p. 36h.

thee pp. 2h2-2hh.

275

Question-and-Answer Sessions
Five answered this question in the affirmative with these com-

ments: very good, very helpful, valuable, informative.

Panel Discussions
There were four who commented on this feature this way: good;
one said it was a little weak; and the other two said it was not very

helpful-~too general.

Special WorkshOp on Sermon Preparation
Four said that there had been none during their attendance at
the lectureship series. One suggested, however, that this would be
helpful. Another said, "most helpful." Other comments were: "Specific
suggestions were given for every needy area. Even the finest details

were pinpointed and constructive criticism given for improvement."

"Brainstorming to Success"
Only one respondent indicated that he had observed this feature
with the following comment: ”Interesting--not too practical. Helpful,

however, with sermon title ideas."

Banquet
Of the four who referred to this feature, there were two who
indicated that this was "fine for fellowship." Another suggested, ”no
contribution in prOportion to the time and money spent on it." One

stated that this was, "unnecessary."

276

Others

Only one commented thus: "Excursion to a museum was wasted
time and.money for one reason; it was not relevant, at least not
directly."

Question #3 dealt with features and format which the individuals
might wish to see altered. There were three who were apparently satis-
fied enough with the present format to answer no--that it should not be
altered. Two did not answer at all. There was one suggestion made
that a question-and-answer session follow each lecture and that it be
of one-hour duration.

All six agreed in question #h that mimeographed manuscripts
would be a valuable adjunct to the lectureship. One wanted these made
into books. Another suggested a bibliography. Still another asked for
a skeleton outline with sufficient space allowed for personal notes
under these main points. It seems significant that this particular
group under consideration should concur with the previous groups
studied in this request for printed materials with which to re-establish
the impact of the living lecturer.

In reply to question #5, two of the respondents had no Opinion
as to the worth of the lectureship. The least value suggested was
$10.00. "Ten dollars would be a minimal fee, but I don't see the neces-
sity for a fee.” Another said, ”It truly depends on who is representing
the lectureship. The two I eXperienced were worth a great deal. I
would put a minimum of $15.00 to a maximum of $25.00.” Still another
said, "It depends on the speaker. NOrmally $20.00, but up to $50.00

for another lectureship by Arthur Bietz." One recorded this observation:

277

"I prefer to study a few good booxs on the subject which is more econom-
ical in time and particularly when I don't know the quality of the lee-
turer. Yet, in general, the one I attended was worth $100.00. Spiritual
values cannot be converted into money though." From these statements
it would appear that the lectureship is perceived as an eXperience of
value and worth by all of those who have attended a series.

The following list of benefits derived from the lectures was
given by those replying to question #6:

Provided inspiration

Dispensed information

Gave outstanding illustrations

Suggested sermon outline ideas

Focused attention on the real work of preachers

Indicated necessity for wide reading

Inspired to more effective ministry

urged the building of a file system like Richards'.

Provided skill in communication which was develOped with the

guidance of a highly skilled eXpert

Revealed a wider perspective of what to preach

It would seem to appear that those in attendance at the lecture-
ships are assisted in many ways relative to their exPeriential back-
ground and personally "felt” needs.

Question #7 suggested other benefits which might have been

gained aside from the lectures themselves.

Fellowship with Ministers
All agreed that this was a major benefit. Two remarked that:
”the character and quality of our ministers became apparent,” and ”very

inspiring being with these men."

Personal Acquaintance with the Lecturer
There were two who answered, "no Opportunity.” One checked

that there was ”some Opportunity." Other suggestions: ”difficult to

278
deve10p close acquaintance in a busy week," and "I have met some of the

speakers here at the seminary, not at the lectureship."

Help in Church Counseling Problems
Five of the six respondents indicated that they had received no
help in this area. One answered, ”somewhat." Apparently little has

been done in the past to assist pastors along this line.

Opportunity to Relax and Get Away from Pressures
Two answered with a categorical ”yes.” One indicated that this
was helpful." One said "no.” Other responses were: "no, I was still
in school," and ”too much like a class.” Four of these respondents
were students when they attended the lectures. They account for the
negative response to this question. The two who were pastors with
churches account for the two positive answers--reduction of pressures

and an Opportunity to relax.

Morale and Courage to Take up Tusk Again
Five responded ”yes" to this benefit. One simply said, "I was

still in school."

Opportunity to Compare "Sh0p” NOtes with Others
Three respondents did not answer to this. One checked this as
an attribute. Another answered, "helpful," while another wrote: ”one

of the best features."

Critical Analysis of the Lectures . . .
Four did not check or write on this point. One of the ministers

suggested this was ”unnecessary." One of the students responded,

279

”Definitely useful to an understanding of the lecturer's perspective."

Other Benefits
Only one answer was given here which gave as a special benefit
the "inspiration from.Elder Richards' own Christian spirit.”
There were two who suggested these tOpics which they felt should
be presented in future lectureships in reply to question #8:

EXpository preaching
Evangelistic preaching

The following were identified by the balance of the respondents:

Counseling

The church and the community

Building a ministerial library

Preaching to the issues of the day: civil rights--birth

ContrOl--L.3 eDe , ate 0

Another lectureship by Arthur Bietz

Professional ethics of ministers

In answer to question #9, four said "no" with additional state-
ments such as: "I feel we have sufficient competent men in a wide
variety of fields." ”If our denomination doesn't have qualified lec-
turers now, it never will have. All previous lectures have been out-
standing.” There were two who answered ”yes." They said: ”there is
much to learn from.the best of noneAdventist ministers." "we can learn
things from.ethera."

Concerning whether or not mdnisters of other faiths should be
invited to attend, the response to question #10 revealed four answering
"yes," with such additional statements as: ”if interest is shown,” and
I'if it could be done without making it a meeting that was too large."
There were two who felt that they should not be asked. ”We don't need

the publicity.” They also suggested: "we are concerned with Seventh-day

280
Adventist preaching which is usually significantly different in emphasis
from other denominational preaching."

In response to question #11, which dealt with the advisability
of including the ministers' wives in the lectureships, there were two
negative answers. This suggestion was appended: ”Why should they
come?” There were also two positive reactions. Further suggestions
were, "occasionally," ”where it would not inconvenience the family,”
and "make it Optional."

With reference to their educational backgrounds requested in
question #12, all of the respondents held the Bachelor's degree. One
minister held a Master's degree in addition to his Bachelor's degree.
Another also had the Bachelor of Divinity and Master's degrees.

In question #13 respondents were asked to rank the lectureships
in order of value to them. The following results are eXpressed in
terms of actual frequencies and ratings as recorded by the respondents.

Dr. Alexander was assigned three #1 ratings. Dr. Richards'
last series received two #1 ratings. Dr. Bietz also received two #1
ratings, while the series by Dr. Peace had only one fd.rating. Elder
Osborn was assigned only one #2 rating.

In a consideration of the above data, it must be remembered
that the limited number of responses recorded.make it difficult for
any pattern to emerge. These evaluations could be made only in terms
of lectureships which these respondents attended. Just three men
attended more than one series; each attended two series.

The data recorded and evaluated thus far were secured from the
answers on Questionnaire Form.I concerning the 1966 Lectureship. One

hundred nineteen.mdnisters and ministerial students who attended this

281
lectureship series reaponded. In addition, 36 ministers who had
attended previous series but were not at the 1966 session also filled
out Form I as did six men who had left that Union to pursue graduate
work at Andrews University. Consideration will next be given to twenty
responses to Questionnaire Form II received from ministers within the

Columbia Union Conference who had never attended a lectureship series.

Questionnaire Form II
A cOpy of this questionnaire is here included to aid the reader

during its evaluation.

FORM.II

H. M. S. RICHARN LECTURESBIP QUESTIONNADE

1. What do you understand to be the purposes of the lectureship?

2. Would you like to attend the lectureship? Yes? NO?

3. Have you ever been invited to attend? Yes? No?

 

h. Heuld.you attend if your expenses were paid? Yes? No?

 

5. Would.you attend if permitted but had to pay your own expenses?
Yes? No?

6. Do you feel that the lectureship should be available each year to
all ministers in this union? Yes? No?

7. Do you feel that the ministers who have attended the lectureship
are more effective as a result? Yes? NO?

8. What criteria determine whether a minister is permitted to attend?

9. On what basis do you think the conference selects those who are
sponsored to attend the lectureship?

10. How do you feel about the lectureship? (What are its values?)
It was considered essential to attempt to determine the attitude

toward the lectureship of ministers living within the Columbia Union

282
Conference who had never attended it. To secure this information,
Form II was prepared. This questionnaire was mailed to all ministers
within the Union.15 There were 20 replies. The following data emerged.

Question #1 asked for their understanding of the purposes of
the lectureship. Six stated that "inspiration" was the main purpose.
Five said that it was to "strengthen the ministry by more effective
preaching." Four indicated that the purpose was to "better inform.the
ministry.” There were three who believed that the purpose of the lec-
tureship should be to provide ”methods and materials." One each sug-
gested as purpose: "better homiletic methods,” ”greater speaking,"

"to take advantage of years of experience," and finally, ”how to meet
intellectuals on an intellectual basis." Only one respondent was "not
sure” as to the purpose of this lectureship.

Question #2 sought to determine if those who had never attended
a lectureship would care to do so. This question received a unanimous
reply, all 20 men saying that they would like to attend.

Question #3 asked this group which had never attended the lee-
tureship if they had ever been invited. The response reveals that
seven had been invited, ten replied that they had not been invited,
while three replied that they had been invited ”in a general way."

The ministers were asked in question #h whether they would
attend if expenses were paid. This question received a unanimous reply,
all sixteen who answered stating that they would attend.

Question #5 sought to determine how many would attend if per-

mitted but had to pay their own eXpenses. There were nine who answered

h

lsSee Appendix M, p.

283
affirmatively that they would pay their own eXpenses. Tho indicated
they would not attend if required to pay their own expenses. Two who
replied said it would ”depend on the program" whether they would attend
paying their own way.

In response to question #6, "Do you feel that the lectureship
should be available each year to all ministers in this union?" there
were 13 who felt that it should. One answered, "I don't know,” while
three gave an outright ”no."

The respondents were asked in question #7 whether they felt that
those who have attended the lectureship are more effective as a result.
The believed that such ministers were more effective. Five said, ”I
don't know." Only one believed that they might not be. One indicated
that he had not been able to observe, while one answered with a question
mark (?).

Question #8 dealt with the criteria determining whether a minis-
ter is permitted to attend. There were four who said they did not know.
Each of the following statements in relationship to criteria for being
permitted to attend the lectureship was suggested by a different man:

Makes application

Granted privilege by the Conference Committee

On a rotating basis without any pre-conditions

I think money has something to do with it (Conference available

funds)

notified of lectureship

The desire to improve onesself as a preacher

If he wanted to

If he is a member of the Conference Committee

These varied answers seem to indicate that the criterion for
attendance is not easily perceived by those who have never attended.

Regarding the basis for selection of those sponsored to attend

the lectureship in question #9, there were eight who professed that

28h
they did not know. Four felt that the promise of the man or potential
for the future would have some bearing upon selection. Other suggestions
as a basis for choice were: ability, eXperience, attendance the year
before, those who first fill the quota. There were additional thoughts
expressed: "I wish this would have happened to me when young." "All
men can attend if they wish. I didn't know that they did."

From.the diversity of the above statements, it would seem.that
the men are not quite clear concerning matters of selection or sponsor-
ship for attendance. A definitive basis of selection should be estab-
lished and publicized, offering an inducement to all ministers as a
reward for diligence and dedication.

Question #10 asked "How do you feel about the lectureship?
(What are its values?)."

The following responses indicate a perception of value even
though these men were never privileged to be in attendance at a series.
Three believed that the lectureship was a benefit to the individual and
the ministry generally. Two indicated that the lectureship was a won-
derful way of hmproving the preaching of the ministry. Each of the
following values was suggested by a different individual:

I always hear good reports

It teaches better preaching and administration

Teaches better personnel relationships with church officers

Though I am new to the ministry--the lectureship should be

helpful as a refresher type program

This is a necessary offering for ministers

This provides what a minister needs after his formal education--

in addition to his study program

I feel the lectureship is more beneficial to newer men than to

those of more experience

This is a time when those who feed are fed

I would like to attend--the values are great--fellowship--

information and inspiration
I feel that the lectureship is worthwhile and should be continued

285
I always could learn something new and greater Spirituality
could be acquired
Due to my work in evangelism I have not been able to attend--I
hope to attend in the future
It should be noted that all of these eXpressions represent
positive statements of value. This lectureship, therefore, appears to
have merit and value even to those who have not yet attended a series.
It also is significant that there were no negative evaluations expressed.
Perhaps the final observation regarding questionnaires should
include the suggestion appended to one: ”Please give us notice of the

lectureship dates at least three months in advance, so that we can

adJust our program to attend."

B. Distillate of Taped Interviews with Leaders

Our interest will now be directed to taped responses received
during personal interviews with conference presidents and other leader-
ship personnel.

It was considered essential to interview the leaders from both
Columbia Union College and the Columbia Union Conference in order to
ascertain their Judgment of the values and results of the H..M. S.
Richards Lectureship as affecting the mdnisters and ministerial students

in the Columbia Union.

Union President

 

Three questions were first directed to Elder Neal C. Wilson,
the president of the Columbia Union Conference, under whose auspices
permission was granted to undertake a study of this lectureship. It
was his considered Judgment that these questions might better be

answered by the seven conference presidents of his union, whose close

286
relationship to their ministers afforded them insights and experiences
upon which they might base their replies. Accordingly, he arranged
for a time in his office later that afternoon in which all of the con-
ference presidents could be interviewed.16 These interviews would be

taped.

Local Presidents and Columbia Union CollegefStaff

 

The first question asked of these leaders was: What do you

 

 

conceive, in your Judgment, to have been worthwhile tangible results

of this lectureship?

 

Elder Cyril Miller of the Chesapeake Conference gave this
critique:

Perhaps it is difficult to measure tangible results be-
cause we are dealing with the intangible things-~the spirit,
the inner desires and experiences of the pastors who attend
the lectureship. It would be difficult to measure these
things. There are benefits to be derived, and perhaps it is
possible to see a reflection upon the pastors. I doubt that
any of us will be observing the men that closely to measure
it, however.

Elder D. W. Hunter of the Pannsylvania Conference identified
a number of tangible results.

my ministers in attendance: hear inspirational preaching,
review how to prepare sermons, learn where to get materials,
renew the vows they took when they entered the ministry, learn
about new books, are stimulated by new ideas, receive new in-
spiration which is reflected by improved preaching in their
churches.1

16Neal c. Wilson, President, Columbia Union Conference,
Interview, February 7, 1966.

17Carri]. Miller, President, Chesapeake Conference, Interview,
February 7, 1966.

18D. W. Hunter, President, Pennsylvania Conference, Interview,
February 7, 1966.

287
Elder F. W. Werneck of the Ohio Conference eXpressed the follow-
ing thoughts:

The most tangible result has been the inepiration which
the pastors have received to do more studying and to become
better preachers. This was the intent of the lectures in
the beginning; and while other features have come into the
lectureship, this is still the basic purpose. I know from
personal contact with the ministers that many have received
inspiration to become better preachers.19

The Opinion of Elder C. H. Lauda of the Pbtomac Conference was:

I have observed many worthwhile results. The pastor in
the field looks upon this lectureship as a refresher course
in the ministry or in preaching or the study of preaching.

Be is preached to (hears good preaching). He has an Oppor-
tunity to ask questions; in fellowship with other mdnisters
he can compare notes and problems. I consider it a good re-
fresher course and a wonderful stimulant to good preaching.20

Elder A. B. Butler of the New Jersey Conference stated:

The ministers are able to sit at the feet of men eminently
qualified to give them a prOper bearing as far as preaching is
concerned. It is so easy to neglect sermon preparation until
late in the week--one whole series has emphasized sermon prep-
aration. Another series emphasized pastoral church administra-
tion. Another series by Dr. W; Alexander on Exegesis. Biblical
preaching by R. A. Anderson. It is surprising the effect on
the Spirit of the minister when he comes back to the field.

This lectureship does more than.make a.man a better preacher,
it makes him.a better mdnister from.every aspect.21

Elder W. L. Cheatham, of the Allegheny Conference observed:

The men have expressed themselves that this is a broadening
experience where they gain information about preaching. In

 

19F. W. Werneck, President, Ohio Conference, Interview,
February 7, 1966.

200. H. Lauda, President, Potomac Conference, Interview,
February 7, 1966.

21A. B. Butler, President, New Jersey Conference, Interview,
February 7, 1966.

288

this present series, Elder Richards‘ experience has been most
valuable to the ministers in attendance.22

The writer then directed the question concerning the tangible
results of the lectureship to the president of Columbia Union College,
Dr. W. H. Beaven, and to the chairman of the religion department,
Professor M, K. Eckenroth.

Dr. Beaven believed that he was not in a position to make Judg~
ments regarding the total impact of the lectureship on the field. He
did, however, make the following observations regarding his own lecture-
ship series and discussed some of the tangible results to the college.

The younger segment of #5 years of age or younger seemed

greatly stimulated by this series. As a result they were will-
ing to eXperiment--not get into an old rut, but try something
new. They also were willing to read and grow. . . . I feel
that growth, develOpment, §nspiration, are the lectureship's
greatest accomplishments.

Professor Eckenroth said that tangible results might be expressed
in the following terms:

The lectureship has elevated the concept of the ministry

adding new dimension to the call of God and to the work of the
church. It ha added a new dignity and status and dimension to
the ministry.2

The second question that was directed to the conference presidents

 

and college officials was: Do you think that you see better preaching

as a result of this lectureship?

 

These were the comments:

 

22W. L. Cheatham, President, Allegheny Conference, Interview,
February 7, 1966.

23W. H. Beaven, Interview, February 8, 1966.

2“'14. K. Eckenroth, Chair-mu of the Religion Department,
Columbia Union College, Interview, February 8, 1966.

289
Elder Butler replied:

Over the years, yes. This lectureship by the very variety
and ggversity of the series was designed to round out the full
man.

Elder Lauda said:

Yes, I see a new spirit in the mdndsters. They are study-
ine more. Previous to the lectureship they were in a rut--not
reading or studying as they knew that they should. flow the
campaigns are secondary and preaching is first.26

Elder werneck responded:

This is difficult to evaluate. Some men have attended
only one series, others more. I feel that I could answer
”yes," some are stronger, and the inspiration of the lee-
tureship has been a real factor.27

Elder Miller remarked:

Personally I could not say that I have seen better
preaching. I can say that the lectureship has provided
a lot of inspiration, and the men have appreciated ét°
This has rekindled spiritual fires in their souls.2

Elder Hunter affirmed:

Yes, I do see better preaching as a result of the lee-
tureship. I arrive at this conclusion from my own observa-
tion and from the ministers' own.conments, and.from the
comments of their parishioners. In college the young
ministers get the theory, and they get out in the churches
for practical experience. They come back to the lectureship
to receive materials from.men of great eXparience and receive
much inspiration. I have been encouraging as snag of my men
as possible to attend these annual lectureship .

Elder Cheatham stated:

 

25A. B. Butler, Interview, February 7, 1966.
26c. s. Lauda, Interview, February 7, 1966.

27?. W.‘Herneck, Interview, February 7, 1966.
280mm Miller, Interview, February 7, 1966.

29D. W. muster, Interview, February 7, 1966.

290

I hOpe to--there is no doubt about these benefits to our
field. Our tap men have been men who have attended the lee-
tureship. These men have been able to carry heavy responsi-
bility successfully.30

Professor Eckenroth observed:

The college excuses ministerial students from.elasses,
thus making it possible for them to attend the lectureship.
The upper bienniump-Juniors and seniors--almost totally attend.
Here the students rub shoulders with eXperienced.ministers and
administrators. Here they get a vision of the place of the
ministry, and are tremendously challenged. We a a more en-
thusiastic response to, and study of, theology.

The final_question that was asked of this same group of minis-

 

terial leaders was: What other values stem.from this lectureship}

Individual responses are again here recorded.
Elder Butler's response was:

The other values would involve the fellowshi of ministers
altOgether and their wives when they can attend. 2

Elder Lauda expressed this opinion:

We have seen young men from the seminary with their ILA.
and D.D. degrees but were not sure whether they were going to
make it in the ministry. They have attended the lectureship
and found themselves. One case I would cite occurred during
the 1965 lectureship conducted by Dr. W. Alexander.

Another value of the lectureship is that it is a time of
dedication and reaching out for God. It is also a time to
renew one's vigor to do the work of God.

Elder Herneck declared his conviction regarding the values of
lectureship thus:

The lectureship stresses the organization that a pastor
should have in his sermon material and organizing and running

 

30w. L. Cheatham, Interview, February 7, 1966.
31M; K. Eckenroth, Interview, February 8, 1966.
33A. B. Butler, Interview, February 7, 1966.

33?. w. werneck, Interview, February 7, 1966.

291

the churches. We have, as a result, pastors who are better
organized in other areas as well. while better preaching is
the main purpose, the values have extended into these other
areas as well.

I should add that the lectureship through the years has
proven to be a great personal inspiration to me.3h

Elder Miller maintained the fellowing position:

I believe that the value of the lectureship is relative
to the one who directs. If he is a controversial personality,
presenting controversial items, then the value is negligible.
If the one chosen to conduct the series speaks from.the depth
of personal experience and practical matters and inspiration,
then the lectureship will be of real value. It is directly
prOportionate to experience and ability of the lectureship
speaker.

I believe we should be very careful in the choice of the
one who directs a preaching lectureship. He should be head
and shoulders above others in the subject he is talking to.
He should have a broad experience in order to feed and stimu-
late and benefit the ministry generally.35

Elder D.‘W. Hunter remarked:

Our ministers get enmeshed in the routine of pastoral re-
sponsibility, the cupaigns, counseling, and the minutiaeuand
lose the call to preach. These men need the detailed instruc-
tion regarding season preparation. Last year (1965) the men
were asked to hand in sermons, and they were criticized up and
down. This was helpful. Yes, this lectureship is a gery
valuable thing as far as our own field is concerned.3

Elder Cheatham pointed out:

The other values are: our ministers are able to deal with
their responsibilities more directly and successfully. They
are able to conduct better church preaching services. The
image of the S.D.A. mdnister has been increased. The worship
services have become more attractive. I only wish that more
of our men could have attended.37

Dr. H. H. heaven's remarks were:

 

3%. w. Werneck, Interview, February 7, I966.
350yriI Miller, Interview, February 7, 1966.
36D. w. Hunter, Interview, February 7, 1966.

37w. L. Cheatham, Interview, February 7, I966.

292

One of the values of the lectureship to the college is that
it brings a number of the ministers of our constituency on to
the campus. Because of our H..M S. Richards religion center
and.new museum, the men do come in. I wish all of our colleges
might have something-~a focal point like this, and a lecture-
abip.38

Professor Eckenroth responded:

When our young men and.ministers go to the field, they are
putting greater emphasis to careful study and organization of
their work. They are preaching the centrality of Christ for
decisions and revivals. I believe that the whole series of

this lectureship has upgraded the ministry of the Columbia
Uhion Conference.

Summary

The evaluation of the lectureship was implemented by means of
two questionnaires, Forms I and II, and by personal and taped interviews.

The first form.was used by nearly 200 ministers and ministerial
students who were in attendance at the tenth annual lectureship in 1966;
by 36 Columbia Uhion Conference ministers who had.attended previous lec-
tureships but were not registered in 1966; and by six former students of
Columbia Union College studying at Andrews university in 1966-67 toward
advanced degrees. Seventy per cent of those in attendance responded to
this first questionnaire.

The second form of the questionnaire was used by Columbia Union
Conference ministers who had never attended any of the lectureship
series. Twenty ministers participated in filling out this fonm.

Nine ministers in administrative positions at Columbia Union
College and Columbia Union Conference who responded to personal and/or

taped interviews were the following: Union president, Elder Real C.

 

38W. H. Beaven, Interview, February 8, 1966.

39M. K. Eckenroth, Interview, February 8, 1966.

293
Wilson; local conference presidents, Elder Cyril Miller, Chesapeake;
Elder D. W. Hunter, Pennsylvania; Elder F. W. Werneck, Ohio; Elder C. H.
lauds, Potomac; Elder A. E. Butler, New Jersey; Elder W. L. Cheatham,
Allegheny; President of Columbia Union College, Dr. W. H. Beaven, and
Chairmn of the Religion Department of Columbia Union College,
Professor M. K. Eckenroth.

The general response from those interviewed was that the original
purpose of the lectureship series, that of improvement of the ministry,
was being met and that the interpretation of the purpose had been con-
siderably broadened. This was reflected in the large numbers of those
responding favorably to the following four items as checked on the
questionnaire: 1) inspiration and means of improving the ministry,
especially sermons; 2) create a more effective ministry; 3) elevate the
work of preaching; 1:) re-focus on Bible-centered expository preaching.

Besides the favorable response to purpose, two procedures stand
out--the question-and-answer forum and panel discussion ”with real
specialists” as one respondent expressed it. 'these were voted highly
practical. A special workshOp in sermon preparation begun in 1965 by
Wilber Alexander received almost unanimous approval, thus recommending
that future planning incorporate this feature as a special part of the
lectureship.

Some peripheral items such as "brainstorming to success ," fel-
lowship, tours, preaching by different types of denominational workers
(a college professor, and a full-time evangelist, a General Conference
Administrator), and a banquet were noted by some as of little value.

One administrator considered the last item a waste of money.

291:
One of the most important items to emerge from.the entire
evaluation was the request for preservation and availability of speaker
material in written formm So far, publication of only two books has

resulted from the lectureships.

CHAPTER VII

CONCLUSIONS

In the light of the evidence made available to this researcher
and presented in the preceding chapters, the following major conclusions
appear to be warranted. As will be noted, some conclusions pertain to
the lectureship as an institution, whereas other conclusions are related

to the substance of the lectures themselves.

The Lectureship

 

1) That some of the lectures in the H. M s. Richards series
were not permanently recorded nor readily available to ministers (like
the writer) and ministerial students.

2) That the purpose of the H. M. S. Richards Lectureship series
as established for the first ten years--to help Seventh-day Adventist
ministers and ministerial students improve their preaching technique
particularly in the Sabbath worship service--was implemented satisfac-
torily according to evaluation responses from.ministers in attendance
(1966), ministers in attendance at sessions previous to 1966, and denoms
inational leaders of the Columbia Union Conference and Columbia Union
College who had had Opportunity to observe results in the churches.

3) That certain peripheral elements of the lectureship such as
the ”Special werkshOp on Sermon Preparation” which received a high level
of audience approval should be planned as a regular annual event of

this lectureship.
295

296

The Substance of the Lectures

 

Areas of General Agreement

 

There was general agreement among the lecturers that:

l) The preacher must be a "called” man with some inherent
ability to use the art of Speech persuasively and with enough intellec-
tual flexibility to improve it.

2) The ability to speak well must be augmented in the preacner
by such character traits as sincerity, courage, competence, and
Godliness.

3) The ability to persuade lies within the preacher himself,
that he should, when in the pulpit be able to project persuasiveness
through personality, appearance, eye contact, and voice.

h) Persuasiveness is more likely to be manifest in a preacher
who has a sense of reality; who radiates good will, enthusiasm, and
friendliness; who has established rapport with members of his
congregation.

5) A knowledge of the type of persuasive preaching to use with
a congregation is secured only through analysis of the congregation--its
size, age groups, ratio of sexes, beliefs, home backgrounds, and its
needs and problems.

6) The sermon is the center of the spiritual health of the
church, and that the preacher should focus as much effort as possible
on sermon Invention, that is "creative preaching” which.will meet the
needs of the congregation.

7) written outlines are prerequisites for improved preaching

in terms of both content and mode of delivery.

297

8) The eXpository type of sermon, delivered in the extempora-
neous mode, proves the most rewarding in terms of congregational
response.

9) The choice of persuasive appeal for sermons hinges on the
reason-emotion dichotomy and ranges all the way from ”heart religion"
to almost totally intellectual appeal, with a combination of both
appeals advocated within apprOpriate limits.

10) The weakness of preaching a sermon of one's own repetitiously,

may be made into an asset if the sermon is revised and perfected a little
more each time and if the occasion and place is different for each

delivery.

Areas of Varying Emphasis or Differences in Judgment

With respect to the following topics, there were differing
points of view, as follows:

1) There were differences of Opinion among the speakers with
reSpect to what constitutes a worship service, whether evangelism is an
integral part of the worship service, and if so, what persuasive elements
would be used in the straight worship service in contrast with those
for the evangelism-worship service.

2) There was almost even division between belief in a minister-
centered plan for evangelism and laymen-centered plane-a circumstance
which raised the question of whether laymen should be given training in
the use of persuasion and how such training could be implemented.

3) At least some lecturers believed that the weakness of "bor-
rowing” other men's sermons may be turned into a strength if they are

thoroughly ground through the grist mill of the minister's own mind.

APENDIX

.APPENDIX A

COLUMBIA UNION CONFERENCE OP SEVENTH-DA! ADVENTIBTS
7710 Carroll Ave., Takoma Park, Washington 12, D.C.

Public Relations and February h, 1966
Radio-TV Departments (Dictated January 27)

Elder Edwin F. Buck, Jr.
212 Greenfield Drive
Berrien Springs, Michigan

Dear Elder Buck:

The package of materials relating to the H. Ht 8. Richards Lectureship
arrived and I appreciate your kindness in returning them.

Especially do I appreciate the work you have done in arranging the
materials. I realize the work involved in this and it is appreciated.

Enclosed is a leaflet for this year's programs Elder Richards has been
here today attending another convention in the city and we have dis-
cussed some of the plans for the Lectureship Series. I think this
year's series will prove to be an excellent one. I have nothing to
caspare it with since I have not been to previous ones, but when
Elder Richards speaks he has something to say.
I will look forward to seeing you at the Lectureship Series.

Very sincerely yours,

/s/ Morten Juberg

MJzem. Morten Juberg

299

.APTENDIX B

GLENDAEE SEVENTH-DAY ADVENTIST CHURCH
610 East California.Avenue . Glendale, California 91206

September 10, 1965

Edwin F. Buck, Jr.

212 Greenfield Drive

Berrien Springs, Michigan

Dear Brother Buck,

In regards to your letter of August 3, 1965, I am
sorry to say that much of this material was extemp
poraneous. It was not published.

19m sorry I cannot help you more, but thank you for
your interest in.my work Just the same.

Cordially,
/s/ Arthur L. Bietz

Arthur L. Bietz, Ph.D.
Minister

300

AITENDIX C

COLUMBIA UNION CONFERENCE OF SEVENTH-DAvaDVENTISTS
7710 Carroll Ave., Takoma Park, washington 12, D.C.

Public Relations and October 25, 1967
Radio-TV Departments

Elder Edwin F. Buck, Jr.
200 Greenfield Drive
Berrien Springs, Michigan

Dear Brother Buck:

It was good to talk to you on the phone when I was at Andrews
university. The following are some of the answers which you requested.

While registration was incomplete, the number who attended the
1966 s. w. Richards Lectureship series was 200. This was the figure
arrived at the other day as we held a preliminary meeting discussing
the 1968 lectureship.

As I mentioned, we do not have any access to Elder John Osborn's
birth date. You can get this by writing to him.

As I am.placing a notice in the Columbia Union Visitor in the
Bulletin Board Section, requesting further information on tapes or out-
lines of Dr. Arthur R. Bietz' lectures. This is about the only source
of help we have for this.

I will have my secretary send you the article or announcements
concerning the lectureships. At the present time we are overwhelmed
with work, and this may have to wait for a week or two. Hewever, I
will be out of the office for a few days, and perhaps things will slack
off then. I trust this will provide you with the information that you
desire.

Very sincerely yours,

C
O /s/ Morten Juberg
P
Y Morten Juberg
Public Relations Secretary
MJ:cr

301

302

Information Needed

Any notes or tapes of Dr. Arthur L.
Bietz's lectures at the R. M. S. Richards
Lectureship are needed for completion of
a doctoral thesis. Any information will
be appreciated.

Edwin F. Buck, Jr.

200 Greenfield Drive
Berrien Springs, Mich.

("The Bulletin Board," Columbia Union Visitor, November 16, 1967-)

 

APPENDIX D

PIONEER MEMORIAL CHURCH

Box 1h3, Andrews Rural Station
Berrien Springs, Michigan 1:9th

January 29, 1968

Pastor Edwin Buck

200 Greenfield Drive

Berrien Springs, Michigan 19103
Dear Brother Dick:

Enclosed please find the A. L. Bietz lecture out-
lines which you requested.

Lectures 6 and 7 out of the 9 are missing, as I
no longer seem to have them.

I am passing them to you as they were distributed,
with spaces for notes. Since mine are old and filled
in with notes, we have retyped these for you.

Best wishes on your dissertation!
Cordially yours,
/s/ John A. Kroncke

John A. Kroncke
Pastor

303

 

All. 3... i 1
‘1’: lll‘ill‘ ‘sl. {

301;
Lecture I

Togetherness - The Pugpose of a Pastoral Ministry

 

John 15:15
I John 1:3

I. The minister's life is an adventure in friendship.

Be is the answer to isolation and separation.
Christ seeks creative relatedness through the minister.

A.
D
II. How the minister aids in overcoming isolation and separateness.

A. He creates a climate of trust and confidence.

B. He provides opportunities for sharing in a cannon task.

C. The minister sets an example by being a team man.

D. The minister constantly demonstrates that the christian
community brings healing and enrichment.

E. Gentleness brings union of minds.

P. Bustling activism.as busyness rather than business.

G. Listen to bring spiritual growth.

Techniques and methods to achieve the pastoral purpose
of overcoming separation.

BibliOgraphy

The Group workshop Way in the Church, Paul Douglas, Asso. Press, New
Yari;*drbgp Leadership andffiemocratic Action, Franklin S. Haiman, Ph.D.,
Boughtonhflifflin Co., N. I., Handbook fgr Discussion Leaders, Auer and
Ewbank,Rarper Brothers, N. Y.,; Row to Run a Meeting, Edward J. Rezarty,
McGraw Hill Book Co., N. Y.

 

 

Lecture 2
Friends of God - The Pastor as the Mediator of Reconciliation
John 17:3
I. The Christian Minister is a friend of God.

A. Varied definitions of religion.
B. Jesus‘ oneness with the rather, Jehn 8:28, 29.

II. What Friendship with God will do.
A. It will add a plus factor.

B. God.initiates the friendship.
C. Friendship with God removes fear.

D.
E.

G.
H.
I.

305

Friendship with God removes pettiness.
Friendship with God provides warmth and color.
Leads from.helief about God to faith in God.
Saves from egocentricity.

Makes ministers ambassadors.

Saves from Opportunism and compromising.
Techniques and methods.

Bibliography

myer and the Common Life, Georgia Darkness; Abingdon Cokesbury, N. Y.,
Prayer, George Buttrick, Abingdon Cokesbury, N. Y.; The Fellowship of
the Saints, Thomas Kepler, Abingdon Cokebury, N. ‘!.;:Masterpieces of
Religious Verse, James Dalton Morrison, Harper and Brothers, N. Y.

Lecture

 

 

 

Friends of God’s Children - The Pastor's Motive of Service

Ephesians 2:19-21

I. The church as a living organism of persons, centering in the Divine
Person of Jesus Christ.

A. A Living organism, I Peter 2:5: Galatians 6:10; I Corinthians
12:27.
Qualities of a living Christ-centered church.

B.

1.
2.

Provides motive power to be true and faithful, I John 2:19.
Unity as a characteristic of the true church, Acts 2:1;
Acts 1:1h: Acts h:32; Galatians 6:2.

Uniformity vs. unity.

Tender love as a manifestation of sacred community,
I John h: 7, 8.

Ministry of service, Jehn 13:12-16; Matthew 23: 8-13.

Institutional vs. personal concept of the church.

II. False concept of the church.

A.

Early Christian era defection from.the true church idea
Cyprian - 258.

Institutionalization and sacramentalism.

B.

306
Results of institutionalism.

1. Power orientation, ambition, prestige and lordship.

2. Organization serves instead of shepherds and soul winners.
3. Membership is passive and servile.

h. Ministers are restless and ambitious.

5. Church membership becomes escapism.

6. Depersonalization of church prOgram.

7. Extreme dogmatism.

8. Superficial morals and ethics, authoritarianism.

 

III. Christ's prayer and appeal, Jehn 17:22-2h.
Techniques and.methods.
Lecture h
The Pastor as a Friend of sinners - the urge to save
Matthew 11:19
I. Jesus attracted the irreligious.
A. No provincialimm in Christ.
1. Rejected ”closed circle” idea.
2. Contagion of goodness.
B. Minister needs to learn of Jesus.
1. Broke down walls.
2. Came to call sinners, Matthew 9:31; Luke 19:10.
C. Life-saving crew concept.
D. Saving the lost.
lost coin.
prodigal son.
II. Why so-called righteous isolate themselves.
A. Fear and insecurity.
B. Guilt.
C. Institutional disapproval.
D. Basic hostility--need for external enemy.
E. Creed as an end in itself.
F. Snobbery.
outsiders.
G. Emphasis on externals.

307
III. The call to soul winning.

A. The church is the instrument of salvation, Matthew 9:10;
Matthew 12:17-20.

B. Our response.
Techniques and methods.

Bibliography

Bow to Make and Break Habits, James Mhrsell, Lippincott, N. Y., The
Neurotic Personality of Our Time, Karen Homey, W. W'. Norton, N. Y.;
The Dynamics of Adiustment, Percival Symonds, Appleton Century, N. ‘Y.;
Principles of Abnormal Pey_hology, Maslow and Mittelman, Harper and
Brothers, N'. Y. ; The Art of Loving, Erich Fromm, Harper and Brothers,
N. 1., Public Relations Manual for Churches, Stanley Stuber, Doubleday
and Co., Garden City, N. Y.

 

 

 

 

 

 

Lecture 5
Pastor as a Friend of Truth - Fulfilling_the urge Toward Meaning
I. Preaching as the way to meaning.

A. Confusion of our day.
Ancient days--fear of death.
Medieval era-~threat of guilt.
Modern era-~futility and meaningless.

B. Lack of prOphetic guidance.

C. Objective truth denied.

D. Obligation and necessity lost and boredom results as dominant
mood.

E. Why beliefs matter.

II. The minister's answer.

A. Preach the word, 2 Timothy ’422.
B. Study the word, 2 Timothy 2:15.
C. Seek the word, Isaiah 3h:16.

D. Know the word, Matthew 22:29.
E. Search the word, John 5:39.

F. Follow the word, John 15:1h.

III. What God's ward will do.

Deterrent to sin, Psalms 119:11.
Structure and channeling for energy.
Illuminates, Psalms 119:105.

Reveals Jesus, John 5:39, John 20:31.
DeveIOps faith, Romans 10:17.

muons»

308

F. Satisfies hunger, Hebrews 6:5.

G. Provides foundation, Matthew 7:2h.

H. Brings freedom, John 8:32.

I. Unites heaven and earth, Psalms 57:10, Psalms 85:10.
J. Basis of choice, Psalms 119:30.

K. Test of discipleship, I John 2:h, JOhn 12:h8.

IV. Renewed dedication to need for meaning demanded.

Techniques and methods.

Bibliography

Ideas Have Consequences, Richard Weaver, University Press, Chicago,
Therefore Stand, Wilbur Smith, W. A. Wilde, Boston; Skeptic' 5 Search
for God, Barbara Morgan, Harper and Brothers, N. Y.3 The Recovery of
Belief, C. E. M. Joad, McMillan Co., E. Y.3 Questions on Doctrine,
Review and Herald Publishing Assn. , Washington, D. C.

 

 

 

 

Lecture 8

Friends of Healing

 

Luke 6:19
I. To come close to Christ and His friendship is to experience healing.

A. Heaven is all health.
B. World's desperate need calls for healing touch of Christ.

II. Friendship with health (or God) moves in six major areas of God‘s
laws.

A. Moral health--friends of morality.
B. Mental health.
C . Emotional healing .
D. Social healing.
E . Physical health.
F. Religious healing.
III. How.
IV. Friends of Healing.

Techniques and methods

Bibliography

Psychosomatic Medicine, Franz Alexander, W. W. Norton, N. Y. 3 The Art
of Ministering to the Sick, Richard Cabot, McMillan, N. Y.3 Billing

 

 

309

Life Together, A. L. Bietz, Pacific Press, Mountain View, Calif.3 The
Doctor and the Soul, Vickton Frankl, M.D., A. A. KnOpf, N. Y.3 Religion
Healing and Health, James Van Buskirk, M.D., MacMillan, N. Y.

 

 

Lecture 9

Friends of Growth

 

Ephesians h:15
I Peter 2:2
II Peter 3:18

I. The Christian life is the growing life.
A. What is the growing life?
II. "That is Just it." "Why don't we?"

Why don't we grow in sensing our deep need of help?

Why don't we grow in capacity to suffer herocially?

Why don't we grow in prayer and devotional life?

Grow in feeling of appreciation for others.

Why don't we grow in loving our enemies?

Why don't we grow in use of our talents?

Why don't we grow in the presence of God?

Why don't we grow in kindness of word and set?

Why don't we grow in dedication of our lives to God and His
work?

O O O

HMQ'IIEHUOUlb

III. The call is to grow--be friends of growth.

Techniques and.methods.

APPENDIX E

2806 Manley Drive
Lansing, Mich. , h8910

April 6, 1966

Pastor Howard J. Welch, Principal
Adventist College of West Africa
Ilishan-Remo via Shagamu, Nigeria

Dear Brother Welch:

I am writing this morning on behalf of one of my fellow classmates
here at Michigan State University, Elder Edwin Buck. Elder Buck is also
a former missionary (to India), and has held several pastorates here in
the United States since, including Madison, Tennessee, and, more recently
at the Miami Tample in Florida.

Elder Buck is writing his doctoral dissertation for the speech de-
partment on the H. M. S. Richards Lectureship in Preaching, and he is
particularly anxious to get his hands on tape recordings of the series
delivered by Dr. Edward Heppenstall. At the lectureship office in the
Columbia Union, incredibly, they do not have a master file of tapes of
all these series, and the only known extant set of the Heppenstall lec-
tures is in the ACWA library--a gift of mine before I left.

sow, Elder Buck needs these for his research, and he is willing to
do anything short of mayhem or murder in order to have the use of these
materials from.your college library. As I see it, there are two possible
solutions to his problem: (1) you could have capies of the tapes made
right there in Nigeria, and.mail these to Bro. Buck, and he would pay
the cost of the dubbings, the tape stock involved, and the postage.
Or, (2) you could send the master tapes from the ACWA library with one
of the delegates to the General Conference session in Detroit, who could
then hand them over to me personally. I, in turn, would deliver them to
Bro. Buck, who could use them, make cOpies of such parts as he needs, and
then he would.mail the master tapes back to you at ACWA--and pay any cus-
toms duty that the Nigerian government might levy (this could be remedied
in advance by getting a re-entry permit at Customs in Lagos before you
send the tapes--but you would have to actually take the tapes in and
exhibit them to the customs officer before he would write out the
exemption certificate).

Either way, Bro. Buck is willing to meet all expenses involved. As
he is a very good personal friend of‘mine, and as I am (I hope!) a very

310

311

good friend of yours, and since one of the purposes of a college library
is to aid in research, I am sure that something, one way or the other,
can be worked out to help Elder Buck in his work on his dissertation
which will make a genuine contribution to the knowledge of the world
concerning our faith and our beliefs.

Please let me know what is to be done. I will work with you and
Elder Buck in full co—oPeration.

With cordial greetings,
/s/ R.W.C.
Roger W. Coon
Cepy to Edwin Buck
C
0

P
Y

 

ll. (’1’!

APPENDIX F

ADVERTIST COLLEGE OF WEST.AFRICA
Ilishan-Remo, Nigeria

17th April, 1966

Pastor Roger W. Coon
2806 Manley Drive
Lansing

Michigan h8910
U.S.A.

Dear Brother Coon,

I have Just received your letter of April 6 concerning
Elder Edwin Buck who would like to have a cOpy of the tape of
H. M. S. Richards Lectureship in Preaching and also Dr. Heppenstall's
lectures. We should be glad to arrange to co-Operate with him in
loaning these tapes. I will take the matter up with Pastor Paulsen
and endeavour to send them.over by somebody going to the General Con-
ference session.

With best wishes, I am,
Sincerely yours,
/s/ Howard J. weich

Howard J. welch
Principal

312

1'11 Ills! I! If. I} I

I'll I

APPENDIX G

1966 H..M. S. RICHARDS LECTURESHIP ON PREACHING
Columbia Union College
Takoma Park,.Maryland
February 7 - 9

ACCOMMODATIONS

 

All attending the lectureship are responsible for arranging their own
accommodations. A list of rooms, usually available, is available.

CAFETERIA SCHEDULE
The following schedule of cafeteria hours is listed for your convenience:

College Sanitarium. Review and Herald

 

Breakfast 6:20-7:00 6:30-8:00 Hone
7:30-8:30
Dinner 12:00-l:00 ll:30~l:15 ll:30—l:3O
Supper 5:00-6:00 h:30-6:15 h:30-6:00
w

Parking facilities are extremely limited, both on the campus of Columbia
Union College and at the Washington Sanitarium and Hospital. Please
observe all signs in areas belonging to the College and Sanitarium.

If you are staying in a home, it would.be best if you left your car
there and walked back and forth.

TUESDAY AFTERNOON TOUR

Arrangements are being made for a bus tour of several well-known reli-
gious institutions in the Washington, D.C. area, including Dumbarton
Oaks, the National Catholic Shrine, the Washington Cathedral and the
Islamic Center. Further announcements will be made during the course
of the lectureship. The tour will take place Tuesday, February 8,
leaving Columbia Union College at 1:30 p.ms

SPECIAL LECTURE

 

Elder Merwin R. Thurber, Book Editor of the Review and Herald Publishing
Association, will give a special lecture on.Wednesday afternoon, at

313

311+

2:30 p.m., February 9. He will report on the 1965 Geo-Science Field
Study Tour.

FELLOWSHIP‘DINNER

A fellowship dinner will be held at the Washington Sanitarium.Cafeteria
at 6:30 p.m., Wednesday, February 9.

TAPE RECORDINGS
Elder Richards has specifically requested that there be no tape record-

ings of his lectures, aside from the official master tape recording.
Your c00peration will be appreciated.

APENDIX B

56-52 VOTED to authorize the Chairman to appoint a com-
LECTURESHIP mittee to work out the details of the prOposed lecture-
FOR WK) ship for the Bible department of the College and report
BIBLE back at a later date. The committee appointed was:

DEPAR‘DIENT M. E. Loewen, Chairman; J. W. Osborn, D. A. Ochs, Lealie
Hardinge, C. R. Kelly, C. V. Anderson, T. E. Unruh,
C. J. Coon and '1'. G. Bunch.

(Columbia Union Conference Committee Minutes, June 5, 1956, p. 13.)

315

 

 

lillll‘lull'll'lrll'll

56-9h
on mm

Purpose:

Organization:

APPENDIX I

On June 5, 1956 the Columbia union Conference
appointed a committee to consider the establishment
of a Washington Missionary College Lectureship on
Preaching. This committee rendered the following
report which was adopted as corrected, as follows:

That this lectureship be known as the H. M. S.
Richards Lectureship on Preaching, sponsored by the
washington Missionary College.

That it be held annually for one week, in the
spring of the year, at Washington.Missionary College
at a date to be set by the Lectureship Committee.

That the lectureship be established to help our
theological students and church pastors to become more
efficient in their preaching ministry to the Seventh-
day Adventist church.

That a standing committee known as the Richards
Lectureship Committee be appointed by the Columbia
Union, consisting of the following:

The Chairman of the Department of Religion of
Washington Missionary College, as Chairman,

The Union President, and

Three others to be appointed for a three-year
term, except that this year one shall be appointed
for one year, one for two years, and the third one
for three years, thus making the three on the com-
mittee a rotating committee. For this year the one
for the one-year term shall be T. G. Bunch; the one
for two years, E. E. Heppenstall; and the one for
three years, J. W. Osborn.

It is recommended that this committee be a per-
petual nominating committee and shall bring in recom-
mendations for the filling of vacancies as well as
for the appointing of new members, and that the time
of the expiration of the present one-year term.be

January 1, 1958.

316

Speakers:

Financing:

56-95

H u s RICHARDS
FIRST SPEAKER
LECTURESHIP

56-96
LECTURESHIP
FUND

317

That the Lectureship Committee submit its recom-
mendations for annual speakers to the Union Committee
for approval.

That the following plan be instituted for financing
the lectureship:

a. That the Washington Missionary College be re-
quested to provide room and board for the lecturer.

b. That the local conferences be requested to
assume the expenses of sending selected pastors to the
lectureship annually.

c. That the Columbia Union Conference be requested
to set aside $750.00 per year with the Union Treasurer
for a Lectureship Fund until a net balance of $3,000.00
is reached, and thereafter to maintain it at this figure.

d. That this Lectureship Fund be used for trans-
portation of any Seventh-day Adventist minister selected
to give the lectures, and for the transportation and an
honorarium for a non Seventhpday Adventist minister who
may be chosen with the approval of the Union Committee.
It is recommended that the Lectureship Committee make
appointments for not more than two years in advance.

VOTED to invite Elder H. M. S. Richards to be the
first speaker in this Lectureship on Preaching during

1957.

VOTED to authorize the Treasurer of the Union to
set up $750.00 from our 1956 non tithe funds for the
Lectureship Fund, and to annually set up an additional
$750.00 until a total of $3,000.00 is in hand, and that
thereafter he be authorized to reimburse the fund
annually to maintain a balance of $3,000.00.

(Columbia Union Conference Committee Minutes, October 9, 1956, pp. h-S.)

AETENDIX J
PUBLICITY CONCERNING THE LECTURESHIP

This Appendix will constitute a concerted effort on the part of
the writer to discover and record all published reports and all publicity
relative to the H. M. S. Richards Lectureship on Preaching.

These published reports of the lectureship were discovered to
fall into three general categories: (1) the secular press, as repre-

sented by news reports in the Washington Post and Times Herald and in

 

The Evening Star; (2) the religious press, which included the Review

 

and Herald, the Columbia Union Visitor, and The Ministry magazine; and

 

 

 

(3) representing a student publication, the Columbia Union College
publication Sligonian.

The actual format and presentation of these reports will not
follow the above-listed categories, but will be presented here in strict
chronological order, according to the date of publication. This man-
dates ten annual divisions clustering tagether as a unit all publicity
relative to a particular year and lectureship.

To present a more comprehensive understanding of the nature of
this publicity, some of the shorter articles will be presented in toto
while the longer articles will be abbreviated to reveal essential fea-
tures. With this in.mind our attention will now be directed to the
publicity relative to the first year of the H. M. S. Richards
Lectureship.

318

319

1957
The first news article to appear announced the H. M. S. Richards
Lectureship to begin on May 12, 1957. This was printed in the Columbia

Union‘Visitor, in an article written by M. Carol Hetzell, which appeared

 

on pp. 1 and 6 of the April 25, 1957 issue. The essential features are

listed as follows:

E. M; S. Richards Lectureship Begins May 12

May 12 will mark the Opening at Washington.lissionary Col-
lege of the first annual H. M. S. Richards Lectureship, a five-
day series of instructional lectures designed specifically for
ministers.

Conducting the initial series of lectures will be the
veteran pastor of the airwaves after whomLthis special course
has been named. Elder Richards has chosen for the general
theme of the week, ”Feed My Sheep.” . . .

The purpose of the lectureship is to assist ministers and
theology students to become better expository preachers. It is
therefore Open to all pastors of the Columbia Union Conference,
as well as students of the Theological Seminary and of Washington
Missionary College.

Sponsored by the Executive Committee of the Columbia Union
Conference and the Department of Religion of Washington.Missionary
College, the lectureship will draw upon the finest talent in the
ministerial field for its speakers. This means that from time
to time guest speakers prominent in other denominations will
also demonstrate their techniques of study and delivery.

Selection of speakers each year will rest with the lecture-
ship committee. . . .

Pastors attending from the conferences will be selected by
their respective conference executive committees, and their ex-
penses will be borne by their conference. Each person attending
will arrange for his own accommodations while in'Washington.

The Washington Sanitarium.and Hospital has kindly made avail-
able its chapel for the series of lectures this year, the first
of which will be at 7:30 Sunday evening, May 12.

H. M; S. Richards is an alumnus of Washington Missionary
College, class of 1919. He recently celebrated his twentyafifth
year on radio as the ”Voice of Prephecy.” His fellow mdnisters
will welcome this Opportunity to gain some insight into how this
well-known preacher has brought this message of the kingdom into
so many homes around the world. An inveterate reader, Elder
Richards has devoured a veritable library of instructional,

320
expository, and inepirational books during his more than thirty
years in the ministry. His lectures will be packed with the
rich treasures of his long eXperience and devoted study.

In the same issue of the Columbia Union Visitor this photOgraph

 

appeared, showing and identifying all members of the Lectureship

Committee as listed below:

Lectureship Committee. Pictured above are members of the
committee who counseled with Elder Richards concerning the
lectureship. Left to right, M. E. Loewen; D. A, Ochs, then
president of the Columbia Union; H. M. S. Richards, John
Osborn, New Jersey; and Leslie Hardinge, head of the Depart-
ment of Theology, Washington Missionary College.

Essentially the same material as quoted above was released by
the Washington Missionary College publication, Sligonian on pp. 1 and
2 of the issue dated April 26, 1957.

On the second day of this first series of the lectureship, the
following one column by five inches article was printed in the Washing-

ton Post and Times Herald dated May 13, 1957, Section A, p. 8.

 

Preaching Criticized for "Pious Twaddle”

A Seventh-Day Adventist pastor charged yesterday that many
ministers ”are filling up pulpit time with a lot of pious twaddle,
unimportant pleasantries, oratorical fireworks and then philoso-
phizing instead of true preaching."

Harold.M. S. Richards of Los Angeles, told 300 other ministers
at the Washington.Missionary College, Takoma Park, that not all
"quacks' are in medicine.

"Some of them are in religion," he said.

Richards, director of the Adventist radio prOgram, Voice of
PrOphecy, said peOple like sermons ”made up largely of moving

, 5‘“

321
stories, humorous incidents, discussion of world events, and
other things of which no one knows anything."
"But congregations sometimes need things that they don't
like," he concluded.
The next article to appear was in the form of a news note in

the Columbia Union section of the May 30, 1957 Review and Herald, p. 26,

 

which is the official organ of the Seventh-day Adventist Church.

Nearly 100 pastors and other workers of the Columbia Uhion
Conference attended a five-day "H. M. S. Richards Lectureship"
series at thhington Missionary College May 12 to 16. The first
speaker in the series was H. Ms S. Richards, speaker of the
Voice of PrOphecy program, after whom the series was named.

In the September, 1957 issue of The Ministry magazine on pp. h

 

and 5, Editor Roy Allan Anderson wrote an article entitled ”The H..M. S.
Richards Lectureship on Preaching." The essence of this article re-
vealed his attitude toward preaching and this lectureship in particular.

Preaching under the impact of the Holy Spirit is the great-
est power known among men. thhing is so important to the
church as kindled, consecrated personalities; men with spiritual
perception, who not only understand the times but understand
people, and who can enter into their problems, share their Joys,
their griefs, their victories; but most of all, men who know
God and, having caught a new dimension of His love, can inter-
pret Him to their own generation. To enable tearful eyes to
read.majestic meanings in disappointments, and at the same time
to arrest the long thoughts of youth and turn.them.from the
glittering camouflage of life to the reality of truth, beauty,
and character--this is the task of a preacher. . . .

Present-day preaching faces this dilemma, that the pulpit
is too often vexed.by misgivings and lack of certainty, and
the consequence is that the gospel becomes an apology instead
of an.apostolate. To deal with the vital questions of life
one must know not only the answers but the Answerer Himself. . . .

An understanding of the importance of the preacher and his
preaching led the Columbia Union executive committee and the
Washington Missionary College Department of Religion to inau-
gurate something new in Adventismp-a lectureship on preaching.
This was held from May 12 to 16. It was to be a study of ex-
pository rather than evangelistic preaching. H. M. S. Richards,
an alumnus of the college class of 1919, was chosen to deliver
this first of an annual series of lectures to be known as the
H. M. S. Richards Lectureship on Preaching. This gathering of
ministers from the field and.students from the Washington

322

Missionary College and the Seminary promises to be one of the
most effectual means of lifting the standards of Adventist
preaching in this area. What was presented during those nine
seventy-five-minute lectures will appear in published form and
will be available to our preachers the world around. NO man

is better known to our Adventist workers than our beloved
Brother Richards. A man of great convictions and deep spir-
itual insight, he has given more than forty years to the
preaching of the gospel Of Christ in the setting of the Advent
message. Some declare that no single voice in our generation
has been heard by as many people during the past three decades
as the well-known voice of the Voice of PrOphecy program. .And
yet with all the demands of radio and evangelistic sermons this
preacher takes time to live with great books, needy peOple, and
best of all, with God.

We are happy to feature his lectureship in this issue of
The Ministry. we wish every preacher in the denomination could
have shared in the excellent material given during those inten-
sive days. But it will be made available to you within the
next few months. Watch for further announcements. The probable
title of the book will be Feed W Sheep.

"I regret that I cannot turn the clock back twenty years,"
said Brother Richards as he came to the close of his lectures.
"But that being impossible, I pray that what I have endeavored
to say will inspire you young men to do exploits for God."

Others of us can express the same regret. We live in the
greatest hour of history. And the greatest preachers in the
Advent cause have yet to be heard. NO generation ever faced
such high responsibility or so wonderful an Opportunity.

 

I

Immediately following the above article there appeared a conden-
sation of the first lecture by H. M. S. Richards entitled, ”What is
Preaching?”

This completed the list of all articles which were discovered by
this researcher as relating to the first annual series of the H. M. S.
Richards Lectureship. Our attention will now be directed to the second

series.

1958
With the exception of one news article, all publicity relative
to the second lectureship series was released prior to the Opening of

the initial lecture. On April 3, 1958, one month in advance of this

323

series, D. A. Roth announced on page one of the Columbia Union Visitor:

 

Dr. Arthur L. Bietz Is Lectureship Speaker

The second annual H. M. S. Richards Lectureship on Preach-
ing will be held May 5-8 at Washington Missionary College. The
speaker this year will be Dr. Arthur L. Bietz, pastor of the
White Memorial Church, Los Angeles, Calif.

Ministerial students of Washington Missionary College will
be Joined by a large group of ministers from the eight local
conferences of the Columbia Union Conference and students of
the Adventist Theological Seminary for the four-day lecture
series.

This is the second year of the series which is co—sponsored
by the Columbia Union Conference and the Department of Religion
of Washington.MHssionary College. The speaker last year was
Elder H. M. S. Richards, speaker of the Voice of PrOphecy pro-
gram, after whom the series is named.

Lectures will be given twice daily at 10:30 A.M. and 7:30
P.M. The first lecture will be at 2:00 P.M. on Monday, May 5,
in the chapel of Washington Sanitarium.and Hospital.

Dr. Bietz is a graduate of Union College and has served as
an Adventist minister for 23 years. He has been pastor of the
White Memorial Church for the past 15 years. He received his
Ph.D. degree in religion and psycholOgy at the university of
Southern California in 19h6. As Chairman of the Division of
Religion at the College of Medical Evangelists he has been in
continual contact with young peOple of the Seventh-day Adventist
Church.

The general title of Dr. Bietz's lectures is "The Pastor,
Friend of God."

The purpose of the lectureship is to assist ministers and
theology students to become better expository preachers. The
meetings, which are not Open to the public, will be directed
by Elder Leslie Hardinge, head of the Department of Religion
of the College.

The next article appeared in the Review and Herald, April 2h,
1958 on pp. 25-26, and stated:

Dr. Arthur L. Bietz, pastor of the White Memorial church
in Los Angeles, Calif., has been named the 1958 speaker for the
H. M. S. Richards Lectureship series sponsored by the Columbia
Union Conference and the Department of Religion, Washington, D.C.
A total of eight lectures will be given by Dr. Bietz the week of
May 5-8 in Takoma Park, Maryland.

One week prior to the first lecture on April 28, 1958, the

College paper, Sligonian, printed an article on page one which contained

32h
much of the same material quoted above in the article by D. A. Roth
which appeared in the Visitor.
0n the day preceding the Opening lecture, May h, 1958, The

Evening Star, in an article one column by three inches long, had this

 

to say about the forthcoming lectureship, p. A-9.

Lectures Set By Adventists

Dr. Arthur L. Bietz of Los Angeles, director of the Divi-
sion of Religion, College of Medical Evangelists, will speak
at the second annual H. M. S. Richards Lectureship on Preaching,
.Monday through Thursday at the washington Missionary College,
Takoma Park, Md.

Dr. Bietz will deliver his first talk at 2 P.M. Monday.

Subsequent sessions will be held at 10:30 A.M. and 7:30 P.M.

The series is being sponsored by the Department of Religion,
Washington Missionary College and the Columbia Union Conference
of Seventh-day Adventists.

At the close of the lectureship, on the last day, May 8, 1958,

The Washington Post in a news release on p. B-6 one column by four

 

inches long, stated:

"GodpRepression" Blamed for Ills

"God-repression" is a major cause of emotional anxiety and
mental stress, The Rev. Dr. Arthur L. Bietz of Los Angeles said
here yesterday before 300 ministers at the Washington Sanitarium
Chapel, Takoma Park.

People are hungry, he said, "for spiritual truth and great
affirmations. . . . Repression of thoughts of God is a serious
threat to the emotional balance of the individual . . . Men
need to be pointed away from their sickness to the health which
is God.”

Dr. Bietz, pastor of a Seventh-day Adventist church is
giving the second annual H. M; S. Richards lecture series on
preaching here.

1959
On April 23, 1959, page 1 of the Visitor carried the first story

of the dates and particulars, one and one-half weeks in advance of the

325
lectureship for this year, along with an invitation for all ministers

and theological students to attend.

Richards' Lectureship Begins May h; Dr. Shirkey, Speaker

The third annual H. M; S. Richards Lectureship on Preaching
will be held May h—7, according to an announcement this week by
Elder Leslie Hardinge, Professor of Religion at Washington Mus-
sionary College.

The first lecture will be given on Mbnday, May h, at 2:30 P.M.,
in the auditorium of the Review and Herald Publishing Association.
Twice-daily sessions will be held until Thursday night.

The speaker this year will be Dr. Albert Shirkey, distin-
guished minister, preacher, evangelist, and leader. .As pastor
of "Methodimm's Representative Church," the Mount Vernon Place
Methodist Church, Washington, D.C., Dr. Shirkey is one of the
outstanding personalities of his denomination in washington.

The theme of the week will be ”This Glorious Ministry."
Activities other than the lectures will include a visit to the
Ellen G. White office, a meeting of the washington-Baltimore
Fellowship, and a visit to the new Review and Herald Publishing
Association office and factory.

The purpose of the lectureship is to assist ministers and
theological students to become better expository preachers.
Sponsored by the Executive Committee of the Columbia Union
Conference and the Department of Religion of the College, the
lectureship draws upon the finest talent in the ministerial
field for speakers. The first Speaker was Elder H. M. S.
Richards and last year the speaker was Dr. A. L. Bietz.

The meeting is Open to any ministers or theological students
who wish to attend.

The College paper Sligonian, carried its story on page 1,
April 27, 1959, Just one week before the Opening lecture, anticipating

that hundreds of ministers and theological students would attend.
Shirkey Conducts Richards Lectureship

Methodist Pastor Has ”Glorious Ministry” as Theme

Dr. Albert P. Shirkey, pastor of "Methodism's Representative
Church," the Mennt Vernon Place Methodist Church in Washington,
D.C., will be the speaker at the third annual H. M. S. Richards
Lectureship on Preaching to be held here May h-T.

Dr. Shirkey leads one of the largest Methodist congregations
in the East with a membership of nearly 5,000. Although he has

326

lectured various places on homiletics and evangelism, one of
Dr. Shirkey's greatest Joys is conducting weeks of Spiritual
Emphasis in colleges and universities.

Pastor Shirkey was born in Staunton, Virginia in l90h. He
received his Doctor of Divinity degree from Trinity University,
San Antonio, Texas and American University in Washington, D.C.

Sponsored now by the Department of Religion of WMC, the
lectureship was established in 1957 by the Columbia Union Con-
ference. The first speaker of the series was Elder H. M. S.
Richards, Voice of PrOphecy speaker, for whom the series was
named. Last year Arthur L. Bietz, pastor of the White Memorial
Church, Los Angeles, California directed the series.

Hardinge Directs

Directing the series is Elder Leslie Hardinge, head of the
Department of Religion of WMC.

Theme for the series of eight meetings to be held in the
Review and Herald auditorium is "This Glorious Ministry.”

Meetings will be held at 2:30 p.m. and 7:30 p.m. on Mon-
day, May h. May 5 through 7 meetings will be at 10:30 a.m.
and 7:30 p.m.

It is expected that hundreds of ministers and theological
students from the area will attend these lectures.

May 3, 1959, the day preceding the first lecture, the Sunday

Star carried this news article on p. A-ll.

Dr. Shirkey's Talk Will Open Series

Dr. Albert Shirkey, pastor of the Mount Vernon Place
,Methodist Church, will speak at the four-day H. M. S. Richards
Lectureship on Preaching Opening tomorrow at the Review and
Public [sic] Association Building, Eastern and Willow Avenues,
Takoma Park, Md.

The series sponsored.by the washington Missionary College,
will Open with a talk at 2:30 p.m. tomorrow. Thereafter lec-
tures will be held daily at 10:30 a.m. and.7:30 p.m.

On May 9, 1959 at the conclusion of Dr. Shirkey's series,
p. Dbl? of the Washington Post carried a one column by ten inches long

summary of what he had said.

327

Minister Raps Slappy Pulpit Talks

Though respectable in other ways, "too many clergymen" are
less than respectable when they preach, the Rev. Dr. Albert P.
Shirkey, a leading washington preacher, told a group of pastors
and seminarians this week.

"Every word uttered from the pulpit must be intellectually
respectable," he declared. Most peOple, he said, have heard
over radio and television sermons that have been well worked
out and they can quickly recognize a sermon that wobbles.

"The peOple in the church have a right to expect that what
a man says from his pulpit is carefully prepared,” the minister
of the Mount Vernon Place Methodist Church said. "Everyone
should leave the place of worship saying surely in the message
the lack of preparation was not showing."

Dr. Shirkey also criticized preachers and would-be preachers
who regard the ministry as an easy life.

"It takes work to be a minister,” he said, ”and those who
are seeking an easy way of living should pick some other voca-
tion.

Should a minister find his days busy, he said, "he must get
up long before anyone else is stirring to work hard at his task
of preparing sermons."

Dr. Shirkey, whose congregation is the largest in the Herth-
eastern Jurisdiction of the Methodist Church, spoke before a
group of washington area ministers and students from Washington
‘Missionary College and Potomac University, at Takoma Park. The
lectureship was sponsored by the College and the Columbia Union
Conference of Seventh-day Adventists.

1960
There were only two releases regarding the lecture series con-
ducted by Dr. E. E. Heppenstall this year. The first was on May 6, 1960
in the college paper, Sligonian, p. l, and appeared the day after the

series closed. It read as follows:

Heppenstall Conducts Richards Lectureship

Dr. Edward Heppenstall of the Seventh-day Adventist Theolog-
ical Seminary, Washington, D.C. lectured at the annual H..M. S.
Richards Lectureship on Preaching series presented by washington
Missionary College this week.

The series, held in the washington Sanitarium.Chapel,
stressed expository preaching. The purpose of this series

328

was to help ministers and theological students become better
pastoral preachers.

Dr. Heppenstall was born in England and came to the United
States in 1931. He attended Stanborough College, Watford,
England, and Emmanuel Missionary College, Berrien Springs,
Michigan. From l9h0 to 1953 he was Chairman of the Division
of Religion at La Sierra College, Arlington, California. Hep-
penstall has been on the staff of the S.D.A. Theological
Seminary since 1955.

Among the topics he will treat are: "The Primacy of the
Word," "Skilled Swordsmen of God,” and "Instructors in Right-
eousness."

The H. M. S. Richards Lectureship on Preaching series was
established in the fall of 1956 by the Columbia Union Confer-
ence Executive Committee. Local conference committees select
and pay for the necessary eXpenses of pastors and district
leaders who will attend. All theological students from Wash-
ington Missionary College and the Seventh-day Adventist Theo-
logical Seminary attend.

Nearly one month passed before the Columbia Uniou Visitor on
June h, 1960, p. h, printed two pictures with the following captions
regarding the lectureship for that year.

Doctor Heppenstall! Conducts Lectureship Series

fipv‘..kf¢~(4fl gamma-\q 3': F n v‘"- 3'";v'\'
-j . ' ‘,x :; ,' ‘n , \

 

,. .l. ...‘/w-“'*"'<

s i
( {'1-

A. ..... I u _. u 4; ~w--»—

Fourth Annual Series. Dr. Edward Heppenstall of Potomac
University conducted the fourth annual H. M. S. Richards Lec~
tureship on Preaching co-5ponsored by the Theological Depart-
ment of Washington Missionary College and the Columbia Union
Conference. In the above photo Elder T. R. Gardner (second
from right) presents to Dr. Heppenstall a token of appreciation
on behalf of those attending the series. At the left is

329

Elder John Osborn, Pastor of Sligo Church, who will conduct the
series next year, and at the right is Elder Leslie Hardinge,
director of the series held in the chapel of the Washington
Sanitarium and HOBpital. More than 200 persons from the local
conferences, the Theological Seminary, and the College attended
the four-day, eight-lecture series.

as!“ ”‘T" 7.1,...r, ..

For Preachers. This is a general scene of the H. M. S.

Richards Lectureship on Preaching series conducted this year
by Dr. Edward Heppenstall.

1961
A full month before the lectureship series for this year, on
April 6, 1961, the Columbia Union Visitor carried the following story

by D. A. Roth on page 1.

John W. Osborn Is 1961 Speaker
Richards Lectureship Scheduled.May 8—ll

The fifth annual H. M. S. Richards Lectureship on.Preaching
will be held May 8—11, 1961, on the campus of Washington Mis-
sionary College.

The Speaker for the 1961 series will be Elder Jehn W. Osborn
of Arlington, Calif., President of the Southeastern California
Conference and former Pastor of the Sligo Church. Elder Osborn
was the originator of the lectureship idea and has been con-
nected with the series every year since its inception in 1957.

The first of eight lectures will be given at 2:30 o'clock
on Monday, May 8, in the lecture hall of the washington Sani-
tarium. Meetings will be held every evening through Thursday
and in the morning on Tuesday, wednesday, and Thursday.

The title of the series this year is ”Shepherd of the
Sheep.” T0pics will include: "Magnify Your Office,” ”On
2h-Hour Call,” ”Meat in Due Season,” and ”Lamp Unto Your Feet."

Sponsored by the Executive Committee of the Columbia Union
Conference and the Department of Religion of the College, the
Lectureship has drawn upon the finest talent in the ministerial

330

field for its Speakers. The first Speaker for the series was
Dr. H. M. S. Richards, after whom the series is named.

Other Speakers have included Dr. Arthur L. Bietz, Dr. Albert
Shirkey, and Dr. Edward Heppenstall. The Speaker next year will
be Elder R. A. Anderson of the General Conference Ministerial
Association.

The purpose of the lectureship is to assist ministers and
theology students to become better expository preachers. It
also is designed to aid peculiar needs of the Seventh-day
Adventist pastor in the field of pastoral leadership and pas-
toral ministry. It is a lecture series with a pastoral emphasis
rather than a public evangelistic emphasis.

The annual spring workers' meeting of the Potomac Conference
will be held in Takoma Park that week so that the staff of the
Conference can take advantage of the lecture series. Nearly
all conferences plan to send representatives to the lectureship.

On the second day of the lectureship, May 9, 1961, The Evening
Star carried the following article, one column by five inches long,

p. A-6.

Pastor's Shortage Cited at Session

America's shortage of clergymen was blamed yesterday on
the profession's failure to offer sufficient inducements to
draw a sufficient number of highly qualified.men into the
pastorate.

Addressing 250 pastors and theological students from seven
states at the Columbia Union College in Takoma Park, Md., John
Osborn, of Riverside, California declared: "While other areas
of the church pragram.have kept up with the growth and needs
of the church, there has been a lag in the develOpment of good
pastors.”

The speaker, president of the Southeastern California Cons
ference of Seventh-day Adventists, gave the first in a series
of eight talks in the fifth annual "H. M. S. Richards Lecture-
ship on Preaching,” co-sponsored by the college and the Columbia
Union Conference of Adventists.

1962

Only one article, in The Evening¥Star, told of the forthcoming

 

lectures for this particular year. In an article May 12, 1962, p. A-7,

which was one column by four inches long, this was stated:

331

Richards Lectureship Set for Next Week

The sixth annual Harold M. S. Richards Lectureship will be
held Monday through Thursday in the Eric B. Jones Chapel, Col-
umbia Union College, Takoma Park.

R. Allan Anderson of washington, secretary of the Ministerial
Association of the General Conference of Adventists and editor
of the Ministry magazine will be the Speaker for the series which
is Sponsored by the Department of Religion at the college in co-
Operation with the Columbia Union Conference of Seventh-day
Adventists.

The Review and Herald of June 1h, 1962 carried the following

 

item on page 20, one month after the lectureship.

The annual H. M. S. Richards Lectureship on Preaching was
conducted on the campus of Columbia Union College in.mid-May.
The Speaker was R. Allen Anderson, secretary of the Ministerial
Association of the General Conference. In charge of the Lee-
tureship were G. H. Minchin of Columbia Union College, and
D. A. Roth, of the Columbia Union Conference.

1963
During the 1963 series, which was held in Atlantic City, new
Jersey, the Columbia Union Visitor of March 1h, 1963 carried Beaven's

picture with this caption on p. 31.

Lectureship Speaker

Lecturer. The Speaker for the H. M S. Richards Lecture—
ship this week at the Columbia Union Conference Session is
Dr. Winton H. Beaven, Academic Dean of Columbia Union College.
He is presenting a series of six lectures, which started Tuesday
afternoon, March 12.

332

Another entry in the Visitor told of the new book by R. Allan

Anderson, Preachers of Righteousness, consisting of his lectures from

 

the previous year's lectureship series. The article told of the pre-

sentation of this book to Anderson by Cecil Coffey. The caption under

the picture read as follows:

To Present new Book

From Rashville. Cecil Coffey (above), Book Editor of the
Southern Publishing Association, will this week present the
first cepies of Elder R. A. Anderson's new book to Elder Real C.
‘Wilson, Union Conference President, and to Elder Anderson, Sec-
retary of the General Conference Ministerial Association. The
presentation is scheduled for Wednesday night, March 13, at
the H. M. S. Richards Lectureship. The book consists of the
lectures given by Elder Anderson last Spring and is entitled
”Preachers of Righteousness.”

Two weeks following the lectureship, April h, 1963, pp. 1 and 2

of the college paper Sligonian carried the following report of the con-

tent of Dean Beaven's lectures at the lectureship.

Beaven Gives Lecture Series to Columbia Union Preachers

Dr. Winton H. Beaven, Academic Dean of CUC, was the guest
lecturer at the seventh annual "H. M. S. Richards Lectureship
on Preaching” at Atlantic City, March 12-15. A series of six
lectures on preaching was addressed to more than 800 preachers
and their wives from.the Columbia Union.

In discussing the needs of the youth of America, Dr. Beaven
made pointed suggestions to parents and clergyman attending the
session:

1. Parents should limit the number of dates a teen-

ager is permitted and set a definite time for
coming home.

333

2. Parents should be at home and visible when their
teenagers entertain at home. Parties should be
chaperoned by reaponsible adults. Adolescents
may complain, but they feel more secure with
adult guidance and supervision.

3. Group activities--Sports, music, drama, lectures--
should be encouraged to replace the present prac-
tice of too early dating and going steady. We need
to discourage pairing off of boys and girls under
conditions which favor sexual intimacy.

"But most important of all, adults have to stOp preaching one

thing and living another. The standards we set for our children
we must live ourselves."

Interest in Youth

Dr. Beaven deplored the upswing in teenage crime, drinking,
and general delinquency. He then challenged ministers to take
a personal interest in every youth in the congregation. ”Most
youth go to church from.fear, habit, and for social reasons.
We need.more than sermons to attract youth to religion and to
have them take an active interest in the Bible, the church,
and its activities."

In dealing more directly with the preachers themselves,
Dr. Beaven emphasized that "the minister in the church is so
busy serving others that his own emotional and Spiritual needs
may be neglected. He is so busy helping others to worship
that the real experience of worship may not come to him.”

Dr. Beaven preposed the plan that in each church an organiza-
tional unit be set up to provide counseling help for members
of its ministerial staff.

Oratory Gone

Dr. Beaven also scored his fellow clerics for "failing to
keep up with the English language and sermons can no longer be
oratory."

”we no longer witness in Jerusalem_but in modern cities,”
he said. "we do not witness now beside Jordan River, but be-
side the duke box. we are in the midst of a peOple who do not
know John the Baptist as well as they know 'Mack the Knife.'”

"Samson in the church is a Biblical personality; in.modern
cities it is a piece of luggage. In other words, we try to
Juggle Biblical Jargon in a Jet-age and wonder why we don't
get through to the congregation."

Sermon Should Cc-sunicate

”A semmon should communicate. A.semmon is not oratory.
Oratory had its day when words were on the 'Gold Stendard.‘
Words have suffered from.inflation in our age of the singing
commercial and the anecdote.”

33h

He further advised that "the pulpit is not a place for a
man to deve10p his personality, his craving for genius.” Dr.
Beaven scored preachers who use anecdotes to "spice up the
sermon.” He challenged the clergy of America ”to restore
preaching to its rightful place in Protestantism.”

One month later, April ll, 1963, the Review and Herald carried

 

this note on p. 21.

The seventh annual H. II. S. Richards Lectureship on Preach-
ing was conducted at Atlantic City, New Jersey March lZ-lh.
Speaker for the series was Dr. Winton Beaven, academic dean
of Columbia Union College .

196k
The first article to appear for this series was in the April 16,
196k issue of the Columbia Uhion Visitor written by D. A. Both.
Announcing the eighth series to begin in Just four days, it also

related the following information on page 1.

At Columbia Union College
Eighth Richards Lectureship Starts April 20

The eighth series of the H. M. S. Richards lectureship on
Preaching will be held April 20-22, according to an announce-
ment this week by Elder Real C. Wilson, President of the Col-
umbia Union Conference .

The first lecture will be given Monday, April 20, at 2:30
PM. , in the chapel of Morrison Hall on the campus of Columbia
Union College. Twice daily sessions will be held through
Wednesday.

The speaker this year will be Elder larval Pease, Chairman
of the Department of Applied 'lheologr of Andrewe University,
Berrien Springs, Mich. His series is entitled, ”An Adventist
Approach to Christian Worship. "

The purpose of the lectureship, according to Elder Wilson,
is to assist ministers and theological students to become better
expository preachers. Sponsored by the Executive Committee of
the Columbia Union Conference and the Department of Religion of
the College, the lectureship draws upon the finest talent in
the ministerial field for speakers. me first speaker was the
person after whom the series is named, Elder H. M. S. Richards.

Ministers from all of the local conferences of the Columbia
Union Conference are expected to attend in addition to Junior
and senior theological students of the College . All ordained

33S

ministers and those interested in the ministry in the Greater
Washington area also are invited to attend the sessions.

The three-day program also includes a fellowship dinner, a
tour of the Ellen G. White Estate, and a planned recreational
program in the College gymnasium.

The chairman of the meetings will be Elder James Cox.

The speaker for the series will be introduced by Elder Neal C.
‘Wilson, Chairman of the Lectureship Committee.

The college paper ran a similar article in the Sligonian on the
Opening date of the first lecture of this lectureship, April 20, l96h.

It stated on pp. 1 and 6:

R. F. Passe Selected Speaker for
Richards Lectureship April 20-22

"An Adventist Approach to Christian Worship" is the theme
of the eighth series of the B..M. S. Richards Lectureship on
Preaching being held April 20-22. Guest lecturer is Elder Norval F.
Pease, chairman of the department of applied theology at Andrews
university, Berrien Springs, Muchigan.

Exposition Promoted

The purpose of the Lectureship is to help ministers and
students become better pastoral preachers, with stress on effec-
tive eXpository preaching, rather than evangelistic preaching
alone. All ministerial students at CUC, along with the Columbia
Uhion Conference pastors and district leaders are invited to
attend.

Hblds D.D.

Elder Pease attended Wells walla College and graduated.with
an.A.B. degree in 1931. He has an.l.A. in Religion from the
Seventh-day Adventist TheoIOgical Seminary and in 1950 he re-
ceived a B.D. degree from the same institution. He is a doc-
toral candidate at Michigan State university.

Elder Rease has worked for the denomination in varied posts:
staff member at Columbia Academy in the Oregon Conference; teacher
and pastor at Auburn Academy; pastor in the Washington Conference;
pastor of the Boston Temple Church, of the College Church at Loma
Linda University, and of the La Sierra College Church.

wrote Book
In l95h he became the president of La Sierra College. as

has held his present post since 1960. Elder Passe is also a
contributor to the Seventhpday Adventist Commentary. In 1962

336

The Review and Herald ran this note of the lectureship three

 

weeks after its conclusion, May 1%, 196k, on p. 20.

The eighth annual H. M. S. Richards Lectureship on Preach-
ing was held April 20-22 in the chapel of Morrison Hall at CUC.
Norval Pease, chairman of the department of applied theology
at the Tehological Seminary was the speaker. The series was
titled ”An Adventist Approach to Christian Worship.”

1965
Tue days before the opening lecture of this series, February 6,

1965, The Evening Star gave advance notice on p. A-8 as follows:

6-Lecture Series on Preaching Set

Dr. Wilber Alexander of Berrien Springs, Mich. , chairman
of the religion department, Andrews University, will be the
speaker in the ninth annual Harold M. S. Richards Lectureship
on Preaching series Monday through Wednesday in the Morrison
hll Chapel at Columbia Union College, Takoma Park, Md.

The first of the six lectures will be given at 2:30 PJI.
Monday. he theme of the series is "Cosmunication Pulpit-Pew.”

The series is sponsored w the Religion Department of
Columbia Union College, in cooperation with the Columbia Union
Conference of Seventh-day Adventists.

The 311 onian, college paper of Columbia Union College, after

final lecture of the series, February 12, 1965, said this on p. 1.

Dr. Alexander Holds Richards Lectureships

Dr. Wilber Alexander, chairman of the department of religion
at Andrews University was the guest lecturer in the ninth series
of the H. M. S. Richards Lectureships. These programs were held
in the Morrison Hall chapel.

fleetings began on February 8 at 2:30 PJI. with the topic
"The Other 'Foolishness' of Preaching" and ended on Wednesday
with the tOpic "Truth and Consequences.”

The purpose of the Lectureship progru is to help ministers
and students become better pastoral preachers.

Not until one month after the closing lecture, March 11, 1965,

did the Columbia Union Visitor print the photograph and report with the

 

following title and caption appearing on p. l.

 

337

 

.a...._______ _ . ._._.__..._.e_.._.4

Rin Lectureship Series Held; Alexander Is Speaker

Appreciation. A handshake of appreciation is extended by
Dr. Leslie Bardinge (left) Charinan of the Department of Reli-
gion at Columbia Union College, to Dr . Wilber Alexander, speaker
for the Ninth Annual H. H. S. Richards Lectureship on Preaching.
Looking on from the back are (left to right) Elder G. Williams,
Alexandria, Va. , pastor, and Elder U. P. Schooley, pastor at
Stanley, Va. , two of the linisters who attended the series.
The peak attendance was about 175 during the three-day, six-
lecture program, held in Jones Chapel, llorrison Ball, on the
cansz of Columbia Union College. Dr. Hardinge was in charge
of the series, which was attended by ministers from throughout
the Columbia Union Conference, theological students of the
College, and ministers from the organisations in the Greater
washington area.

. . w..— v ,v____—. ___A
_._ Hi. _. x

338

1966
The first item of publicity for the tenth series of the H. M. S.
Richards Lectureship was released in the Columbia Union College paper
811 onion, on January 31, 1966, pp. 1 and 3--nore than one month in

advance of the opening date.

Tenth Seminar to Be Held
Richards to Speak Here February 7-9

The tenth annual R. K. 8. Richards Lectureship will be held
February 7-9 in Richards' Hall Chapel.

ApprOpriately, Pastor H. II. S. Richards, in whose honor the
lectureship is named, will be the guest speaker for the tenth
anniversary of the series.

Richards, the well-known radio pastor of the Voice of Prophecy,
graduated from this college in 1919 and for 36 years has been in
the radio ministry.

The need to study expository preaching for the busy pastor
and the theological student has long been felt in the church.

Accordingly, in 1956 the Columbia Union Conference Executive
Comittee in soaperation with the CUC Religion Department took
steps to improve the situation by sponsoring an annual lecture-
ship series on this subject.

Regarding the coating series, Chairman M. x. Eckenroth of
the Religion Department stated that he expected the lectures
to be especially well attended as excellent speakers are
scheduled.

Along with the radio pastor will be Elder P. D. Nichol,
editor of the Review and Herald. Elder lichol will report on
last smaser' s geOphysical field trip sponsored by the General
Conference.

The first hour and a half lecture will be at 2:30 p.m.
Monday. The Tuesday and Wednesday morning lectures will be
at 10:30, and on all three nights the pregran will begin at
7:30.

The next notice appeared in the February 3, 1966 issue of the

 

Visitor on p. l, one-half week before the first lecture of the series

was delivered.

339

Richards to Be Speaker

Dr. B. M. S. Richards, speaker on the Voice of PrOphecy
radio program, will be a guest lecturer at the $1130 Church
and at Columbia Union College, February 6-9 .

The occasion is the annual H. M. S. Richards Lectureship
on Preaching, which is now in its 10th year. Dr. Richards
will speak daily to pastors and theology students during the
series which begins Monday, February 7, and continues with
two lectures daily through Wednesday, February 9.

Dr. Richards will speak at an evangelistic meeting in the
Sligo Church on Sunday evening, February 6. His tOpic will be
”The Validity and Authority of the Bible in Our Modern Day.”

The Sunday-evening lecture will be part of an ”Open house"
for the Richards Hall Chapel and the them of Biblical Antiq-
uities. The chapel, recently completed, is located in the
basement of Richards Rall. Adjacent to it is the museum, which
will be Open to the public for the first time.

Dedication services for the chapel and museum will be held
at 3:30 P.M., Sunday. Dr. S. R. Born, a well-known Adventist
archeologist, will present a lecture at 15:00 PJI.

”Open house" for the mama and chapel will be held from
2:00 to 15:00 9.31. and from 9:00 to 10:00 Pal.

The Bvenigg Star of February 5, 1966, in the Religious News

 

section, p. A-B, printed an article Just two days in advance of the

opening lecture .

Dr. Richards to Lecture

The tenth annual "Harold M. S. Richards Lectureship on
Preaching" will be held flonday through Wednesday in the chapel
of the religion center at Columbia Union College, Taken Park,
Rd.

Dr. R. M. S. Richards of Glendale, Calif., after whom the
lecture series is named, will be the speaker. He will lecture
10:30 a.m., and 7:155 p.m., each day.

be lecture series is sponsored by the deparusent of reli-
gion of Columbia Union College in cooperation with the Columbia
Union Conference of Seventh-day Adventists .

Dr. M. K. Eckenroth, chairman of the department, is direct-
ing tne program. The lectureship was established in 1957 by
the Columbia Union Conference and the college. Dr. Richards
is a graduate of the college.

On March 10, 1966, one day following the final lecture of this

lectureship the Review and Herald printed this news note on p. 21 among

 

31:0
the other Columbia Union Conference News Notes:

11. M. S. Richards was the Speaker for the tenth annual
Lectureship on Preaching, at CUC, February 7-9. The lecture-
ship named in honor of Elder Richards, is co-sponsored by the
college and Columbia Union Conference .

The final notice printed with respect to this lectureship in
1966, was in the March 17, 1966 issue of the Columbia Union Visitor on

p. h. This included a photograph with this caption:

J h..- __ A A————--

A replica of Thutmose III gets an examination by Elder Neal C.
Wilson, President of the Columbia Union. Conference ; Elder H. M. S.
Richards, Voice of PrOphecy speaker; and Dr. Hinton H. Beaven,
President of Columbia Union College .

An article also accompanied the photograph which was titled:

Tenth Annual Lectureship field for Union Pastors

More than 200, including 50 theolOgy students from Columbia
Union College, attended the 10th annual H. M. S. Richards Lec-
tureship series sponsored Jointly by the college and the Columbia
Union Conference . _

Dr. R. M. S. Richards, speaker for the Voice of PrOphecy,
who had been the first invited lecturer 10 years ago, was the
speaker for the anniversary series.

The majority of those present were pastors throughout the
Columbia Union Conference. The sessions were scheduled to be
held in the newly completed chapel in Richards Hall, but the
large attendance necessitated moving the program to the Eric B.
Jones Chapel in llorrison Hall.

31:1

A feature of the lectureship was the official Opening and
dedication of the Richards Hall chapel and the Mhseum.of Bib-
lical Antiquities. Both are located in the basement of Rich-
ards Hall. The museum, the first among Adventist theological
schools, contains replicas of archeological finds and other
exhibits.

Dr. Siegfried Horn of Andrews University was the guest
speaker for the Opening services in the museum.and chapel.

Drawing on his long experience as an evangelist and pastor,
Elder Richards presented six lectures of a practical and in-
formative nature. The lectureship was established 10 years
ago to provide a continuing program of instruction and in-
spiration for pastors in the Columbia Union Conference.

When additional sources of news articles were sought regarding
this lectureship, Rm; Ronald G. Bohley, Purdue University librarian,
suggested the possibility that Religious News Service might have some
additional releases regarding the lectureship. However, the reply* to
his letter was negative. In general, the releases obtained and cited
gave enough information about the background and experience of the
lectureship speakers to endorse them.as qualified and competent
lecturers.

(*See letter from.Richolas A. Blonds, Rewrite Editor, Religious News
Service, New York, 1:. 1., January 25, 1968, Appendix 0, p. )

APPENDIX K

THE REAL FILING SYSTEM

 

The REAL (pronounced.RAY-ALp—second.A as in father--accented on
second syllable} FILING SYSTEM, was devised by the author of this book.
It has been shown to authorities all over the United States. They have
unanimously said it is the finest in existence.

One university president said, "I have tried several systems and
have abandoned them all. In your system.you have the greatest thing in
the world." Another university president said, ”we have been looking
for the final system for fifty years. I believe you have found it. I
have three that I have used. Yours contains all the advantages of these
three in one and has some advantages neither of these has.”

The system was originated by the author and is taught in his
classes. All students who have used it are enthusiastic in regard to
its value. not one has abandoned it after having once started it.

The cost of the system is low; it can be indefinitely expanded;
you always use the same units and the same methods throughout. It is
so simple that you can learn to file away illustrations in a brief time.
They can be filed away under as many heads as one desires, yet the
illustration is always quickly found. They can be filed away textually,
tOpically, or by their individual subject in any given illustration.

Material needed for the system.

 

One cardboard filing case for 3 x 5 cards.

5 sets of alphabet cards--making 125 cards.

5 x 3 thin filing cards, white, ruled or unruled.
Box of Ho. 1 Ring Clips.

You can get as good a filing case as you desire but the one
described above is cheap, light and will wear a long time. Be sure you
get a case whose tap lifts off, or if you buy a sliding case be sure it
pulls all the way out so that you can place it on the desk or table on
which you may be working. When one case is filled, buy another and
divide your material into two parts, etc.

Be sure you get this filing cards as they are heavy enough and
your case does not fill up so rapidly.

The author has tried every kind of clip and has found that no. 1
ring clip is the best.

Two cut and three out cards may be used as well as the five out
cards mentioned under Material Needed, but five out cards are the best
as the a's will be all in one column, the e's in another, etc. You can
get alphabet cards in the chain stores for five cents an alphabet, get
five sets.

3&2

3143
Assembling your material for readiness to begin filing.

Arrange your alphabet or division cards in groups of five as
shown in the cut, lettering them similarly, using the reverse side of
the cards, not using the printed side of the alphabet cards as you found
them when you bought them,

 

 

AeA ApE A-I A-O A-U

 

 

l

J

The second group will be marked, BaA, BAE, B-I, B-O, B-U. Go
right down through the alphabet marking them in the same way, omitting
X. This will Just use up your 125 cards. lake these letters large and
plain or what is better, type them on paper and then paste them on the
tabs.

 

Place these 125 cards in front of the sliding partition in your
filing case, so that the cards have plenty of room to be tipped backward
and forward and stay where you put them.

How you are ready to begin with any illustration you choose.
Here is an illustration that we will begin with.

(I-306) When Stephen Crane was a student at the university, he
in some way won the dislike of a certain professor. as was instrumental
in having Crane dismissed.from.the university. Crane cherished.a great
hatred for this man.

The Greek.war broke out and Crane was sent to report it to a
newspaper. One day he found himself, with a companion, between the
lines. They lay under a tree one night and Just as they were about to
go to sleep, the sound of breaking twigs fell on their ears. Out in
the moonlight stepped a man. as was Crane's old professor. Be Joined
the two men and told them.that he had come to the country to study the
archaeological relics and had lost his way. He had.been wandering
around for three days, eating berries for sustenance.

Crane, who knew the country well, took the old man under his
wing, shared his outfit with him, and finally saw htm well into the
Greek lines. Crane said, "as used to tell me my days would end in
state prison and.my assistance to him there was the sweetest revenge
a man ever secured.“

 

There are four steps in filing_awgy the first illustration on
any subgect and two in filing any otherszgg;mngsecure on that suggect.

First. Take one of your white cards--plain side upo-ruled side
underneath.

Place the subject under which you are going to file this illus-
tration, on the left side, upper edge of the card, leaving at least one-
fifth of the card, on the right hand, upper edge, blank--for your
classifying identification mark.

3%

In choosing the subject, take the central word and write this
first-~Always--whether it is the first word in the expression or subject
or not. Do this invariably, whatever the subject may be.

Suppose we file this illustration about Stephen Crane under this
subject: returningpgood for evil.

we“i111 take good as the central idea in the eXpression. At the
upper left hand edge, in heavy, plain writing or typewriting, we write
GOOD and put a hyphen after it, thus: GOODb. That hyphen after the
first word of the subject always lets you know that it is not the first
word in the expression. This is invariably true.

That hyphen also lets you know that the first word after it is
the first word of the eXpression. So we write, GOOD-RETURNING, and
then place a hyphen after returning, thus: GOOD-RETURNINGo. The second
hyphen lets you know where to write the remaining words in the subject.
So we have, GOODARETURHING-FOB.EVIL. ‘Using the invariable rule of these
two hyphens, our subject reads, ”Returning good for evil."

 

 

An alternate method of writiggpthe subjects on the upper left
edge of_the cards.

Just write the subject as the words occur in the eXpression--as
for instance, Returning Good for Evil and Loving One's Enemies,--choosing
an identification number in the same way-—using the first letter and the
first vowel of the word you make central in the expression,--here--GOOD-
the identification letters and number being GO-l.

 

GOODbRETURNING-FOR EVIL GO-l

 

GO-l-a.
TEE ILLUSTRATION CLIP
ATTACHED WITH THE
CLIP

 

 

 

we now want our classifying letters and number by which to
identify this subject. Take the first letter of the word you write
first (in this instance good)--irrespective of whether it is a vowel
or a consonant--and the first vowel in the word. Doing this, we have,
GO. As this is the first subject in this division, we have as our
classifying letters and number, GO-l. Always use capital letters for
this purpose.

we now fold up the illustration, folding it so that it will
not be wider than the card's length, one way, and narrow enough to not
cover up the subject.

we are now ready to attach the illustration to the filing card.
Attach the illustration to the card with one of the ring clips--on the
left or the right side. never attach the illustration to the card
with clip on the bottom edg_.

3145

use we want our classifying numbers and letters on the illus-
tration itself. We place on the folded clipping-~GO-l and because this
is the first illustration on this subject, we add the small letter a.
So that it now reads GO-l-a. The next illustration on this subject
would be GO-l-b, etc. In each instance the latest illustration being
put on tap of the other or others so that you can always see what
letter to put on each new illustration without disturbing those
already there. The card now looks as pictured above.

The next subject in this division GO would be 60b2, the next
GO-3, etc.

There are other seed ideas in this illustration. We do not
always phrase our thoughts in the same way on different occasions. It
is well to file an illustration away under as many heads as possible
so that we will be sure to find it. There will also be greater possi-
bility and probability of our using it. .An illustration that is filed
away in half a dozen places stands a much greater chance of being used
than it would if it is filed away in only one place.

Remember this always, that as long as an illugtration is.merely
in your file, it does not bring:benefit to anyone. It must get out of
your file into service in some way to be of real value to you.

 

 

This illustration that we have just filed under--Returning Good
for Evil—-may also be filed away under--Loving One's Enemy.

Let us new file away under the head. Take another white card,
plain side up, as before. we put down the subject-~Enemy-Loving One‘s.
On the right hand upper corner we write EB-l. This shows that there is
an entry on the other side. now turn the card over, ruled side up. [At
the upper left hand corner we write GObl-a. If you were looking for an
illustration on the subject, Loving One's Enemy, you would look in
division EE-, see the subject underlined, turn the card over and then
turn immediately to GO-l-a and you would have your illustration. Here
is the way the card looks—-front and back:

FRONT BACK

WING (W's “'"EE‘I'QI +_c;p- l-a

*5 _..,_._.-_-____0

 

 

1 --Ul.

 

 

 

 

 

 

 

 

b.u-~u.—~a-—--—-. ‘

One could also file it away under-oTrue Revenge. The upper left
band edge would read--Revenge-true. The classifying letters and number
would.be: Rl-l.

3&6

Now let us put away these three cards in the filing case. GO-l
would be placed in Division GO; EE-l would go in Division EB; RE-l in
Division RE. In each instance place the subject card in behind the
division card. For example, when you find division card RE, pull it
forward and slip the white card in behind it.

How let us see how we arrange the different subjects in the sep-
arate divisions. Suppose we have five subject cards 1“.2i!l§3°“ -GO.
Place theerO-S, GO-h, GO-3, GO-2, GO-l: Never l-2-3-h-5. That is,
have the last subject you enter always on tOp. Let us see why we do
this.

 

 

 

 

In placing illustrations on the white cards, place the first
illustration on the right or left side, as you prefer. But place the
next illustration in that division, on another subject, on the opposite
side from the one you began with. If I place GO-l-a on the right side
of the card, I will place the first illustration on the next subject
GO-2 on the left side of GObZ. Alternate in this way always, all
through the system. If you place all of the illustrations on the same
side of the cards, one side of your systemrwill be thick and the other
thin. The whole system would become lap-sided and unmanageable. How
you see why we put the cards in the reverse order S-h—3-2-l. we get
a new subject in GO-. We turn to that division, tip the GO-Division
card forward and there right before us GO-S. we know immediately the
next subject will be GO-6 and also on which side to put the first
illustration on this new card--the Opposite fran where it is on GO-S.
If we did not arrange them.5-h-3-2-l, we would have to tip forward the
Division card and then pull forward the five cards there to get our
next number and the right side on which to put our first illustration
on this new subject.

But this illustratign about Crane_is fine for using in connec-
tion with a certain text, Romans 12:20. Therefore if thine enemy
hunger, feed him, if he thirst, give him.to drink; for in so doing
thou shalt heap coals of fire on his head.” we want, then, to file
this illustration away textually.

Take a white filing card. It makes no difference which side
you start on as you use both sides. In the center at the t0p edge,
write Romans, Chapter 12. Divide the card into four columns by lines
across the narrow way of the card. At the upper left band edge of
the first column write 20bGO-l-a. Your card looks like this--

 

 

 

 

20~GO-l-a denns ' Chapter 12
}

 

i
1 »

.b—‘u—QpW'F-O-‘ -*‘l '0'.- Q ~ ~~L.A§. 4,.“ ‘--IM“M#WD‘-

 

Z
1
J

The reverse side of this card would be arranged in this same
way and would have at the top edge, Romans-12. Each side of the card
has Space for illustrations dealing with that one chapter. It is not
necessary to fill out all of the cards for any given book of the Bible
when you obtain your first illustration bearing on that book. Fill out
the cards as you secure illustrations for each chapter, of course,

3h?

arranging them in order. In this instance you need to fill out only
this one card, until you obtain another illustration on another chapter
in Romans.

Place this card in Division--RO. If there are no other cards in
that division, slip it in behind--RO. If there are cards there, place
it in behind the very first subject you have obtained in that division.
Here it would be RO-l. In this way you do not have to touch these
cards except when filing away an illustration textually.

Use this same principle in dealigg_with all of thg_books of the
Bible, with this exception. In case of some of the Old Testament books,
you will not need to file illustrations away except for a small portion
of each. Take Deuteronomy for example. There are 3h chapters in this
book. Divide by h and we have 8 divisions of four and two left over.
Arrange the card like this--

 

 

—. "0-- '.-~v¢-w—~O'.._.-.~H rip-c o ’4 —— v c. , «4 - _ .

l-h . S-Sn‘ .
3:20- 11:18-

 

..9':12 F316 ‘1
|

 

: i ".1” _____ ._ _

Arrange the reverse of the card (17-20); (25-28); (29-3h).

Suppose you found an illustration on Deut. 3:20. The third
chapter is in the first column. You would enter it as illustrated on
the card. If it should be the llth chapter and the 18th verse, you
would enter it in the third column as illustrated on the card. Then
in each instance you would put down the identification letters and
number as you did in case of the illustration on the text in.Romsns.

This card would be placed in back of the first illustration in
division DE. Matthew would be placed in MA; Luke in LU; Colossians in
CO; etc.

There are never any illustrations on these textual cards. Look
in your file for the book, the chapter, the verse, and you will quickly
find whether or not you have any filed under the text you are considering.

You can use whatever number of cards you choose for any given
book, dividing it up to suit yourself.

In filing an illustration in these various places in which we
have entered one, there is no confusion created, the illustration is
always found in the same place, and you know where that place is.

In the instance of the card where we filed the illustration
about Stephen Crane, under the subject, Enemy-Loving One's--EE-l.
Suppose you secured another illustration dealing with this subject,
when you went to file it away, you would be immediately referred back
to--GO-l. How you can do one of two things-~if this new illustration
brings out the same idea that is in GO-l-a, you can file it away there.
Or, if this new illustration brings out something more definitely
connected with Loving One's Enemy, file it on this card, EE-l.

Use this same principle in dealing with the different places
where you may have entered an illustration. Whenever you come across

. f?

__.—..'
A.

'0 (I;

‘ ‘Luc- vi:—

 

3M3

one of these illustrations that is entered in several places, you are
immediately given a cross reference that will put you in touch with
these ideas all bearing on one central idea. You also increase the
probability of the illustration's being used.

When the number of_illustrations on one card become cumbersome,
take another white card. Fill out in exact duplicate of your original
card. Underneath the classifying letters and numbers write, CON., for
continued. Do this on both cards. Whichever you get hold of will let
you know you have another, at least. If there are more than two, which
will seldom happen, the fact that you see CON. on a card will make you
look to see what you do have.

In filing away poems, file them.away by subject and author. They
can be filed away textually as any illustration would be. New take a
card and write on the top-~POEMS--and put it in division PO. It is
best to make it PO-l. You will see why directly. Now divide that card
into eight columns, each side of the card. When you file away a poem,
irrespective of its subject, put its classifying letters and number on
this card. Every poem you get will be placed on this card. There will
be room.for about a hundred and fifty poem.entries on it. When it is
full take another card--write CON. on each, etc.

Sometime you may want a poem for a special purpose, but do not
find any listed under the tOpic you have in mind. Poems as other illus-
trations can be used in.more ways than one. The author has given an
illustration to a class of thirty students and has received back from
the class thirty different applications, each one of which was good
and fitting.

When this time comes that you are in special need of an illus-
tration in the form of a poem, take this card or these cards and you
can quickly find all the poems you have in.your file and examine them
to see if one is fitted to your purpose.

Do the same thing for all of your humorous illustrations. File
them away by subject, by classes (school, children, business, mechanical,
city, country, or particular class that you may need an illustration
for), never by texts--for our rule is never to joke about any passage
of scripture. Then take a card and arrange it as you did for poems.

At any time you wish you have immediate contact with every humorous
illustration you have in your file. Put this card and the others you
will need to add to it as your fund of such illustrations grow, in
division EU} Make it Hu;1.

Illustrations from.hooks and magazines andgpapers that one cannot
cut out.

Sometimes one cannot cut out an illustration that one wishes to
file away. This is always true of books of illustrations. File them
away in this way.

If you have illustrations filed away on the same subject, take
that card, underline the letters and number in the right hand corner.
Then turn the card over and on the right hand side of the card, enter
the name of the book, author, page, number of the illustration; if the
illustration is in a paper or magazine, enter the name of it, the date,
the page and number.

If you have no illustration on that subject, fill out a card as
you always do, underline the letters and numbers to indicate you have an

 

 

3H9

entry on the back. Then turn the card over and enter the illustration
on the right hand side as described in the paragraph immediately preceding.
This is the way your card will look, in either instance.

 

 

 

 

FRONT BACK
SUBJECT CLASSIFYING NUM. ' On this side flame of book
would be your author, page,
The illustrations that entries illus. If mag.
you have cut out on the described on or paper, put
subject here. 3&8 and 3h9 of down name, date,
this appendix. page, illus.

 

!

4 —-— ' ’ "V ' ‘L-W'oneueaoqhflm‘m 4——-—— J

 

 

 

 

In this way you can file away any illustration from any book
or book of illustrations, magazine or paper.

Whenever you find one of these entries on your cards you know
immediately just where to look. But have as few such illustrations
as possible. Get every illustration that you can into your system
itself. Then the filing system and the illustrations are tOgether--an
organic whole.

If you wish to keep a record of all the subjects, when you file
an illustration away under more than two subjects, do it in this way.
It is a wise thing to keep such a record. This will be explained later.

For an example take the illustration in regard to Stephen Crane.
We filed it away under three subjects--Returning Good for Evil--Loving
One's Enemy--True Revenge. Take your card GO-l, on which the illustra-
tion is placed. On the front of the card, underneath the subject,
write this--GO-l-a (EE-l, RE-l). This lets you know where you have
filed this illustration away, in addition to this subject under which
it is directly filed away. When you see this record in looking for an
illustration on this subject, you can turn to these other places
quickly and it may be that you will have some other illustrations
there that will be useful to you in your present need. Your card now
looks like this--

 

 

mom:

{66617 assessms'mfimmmm

i GO-l-a (m-i, REel) (Rom. 12:20)
GO-l-a

L The illustration
steered 341th. sup.

 

I
I

If you did the same thing with any other illustration under
this subject as for instance on illustration GO-l-d, the fourth illus-
tration on this subject, PLACE GO-l-d UNDER GO-l-a with the accompanying
identifying numbers in the parenthesis as before. There is room.for
as many subjects as you will in all probability get for one card.

350

Sometimes it happens that in taking illustrations from a paper,
especially from Sunday School papers, you have two or three illustrations
on the same piece of paper. If you should attempt to subdivide the
paper you would destroy one or more of them. These illustrations must
be kept together on this piece of paper or else you must copy some of
them. However, there is a way to file them away so that this will not
cause any inconvenience whatever. Take either one of the illustrations
you prefer and file it away under the subject that is suitable to it.
Then file away the others, whatever their number, in this manner. Take
one of the remaining illustrations on this piece of paper and put the
subject down on a card as you usually do--then on the back of that card
‘put down the classifying letters and number-eprcceded by the word--with.
Suppose the first illustration was CO-EIS. You would put on the back
of the card, with-CO- h-b. Or you can take a small piece of paper--
write on it-SUB2-c with CO-h-b and put it under the clip just as if
it were an illustration. You can use which method you prefer. The
author prefers the second. The other illustrations on this same piece
of paper would be filed away in the same way. You can file each one
of these illustrations under as many heads as possible--in each instance
putting on the back of the card--SUe2-c with CObh-b, for the second
illustration and the corresponding subject letters and numbers for the
others.

QUEBTION’METERIAL 0N CHAPTER XX

File away the illustrations in Drill l in Chapter 23. There
are eight of them. File them.away under as many subjects as possible.
File them away textually if possible.

COMMENT ON QUESTION MATERIAL ON CHAPTER XX
Illustration 1.

This illustration could be filed away under the following
subjects:

GIVING-~SACRIFICIAL GI--Whatever the number happened to be.
GENEROSITY-TRUE 63--

GIVING THAT COSTS 61--

SLUMS--CHILD LIFE IN THE 80--

FOVERTY--GIVING FROM PO-—

Text.

MARK l2:h3, an
The t0p of the card would read--NARK 12

la,“ - GI--Whatever the identifying letter and number might be. This
would be placed in division MA.

351

Illustration 2.

subjects.

PRAERuANSWERS TO PA--identifying number
PRAYER-~UNEXPECTED ANSWER TO P --

OTHERS--PRAYING FOR OE--

BUSINESS--RRAYING ABOUT BU--

BUSINESS--GOD INTERESTED IN OUR BU;-

Text.

 

MATTHEW 21:22
MATTHEW 21
22--with identifying letters and number.

Illustration 3.

 

Subjects.
HELPING GOD HE--identifying letters and number.
SERVICE--REAL SE--

.Illustration h.

 

 

Subjects.
ENCOURAGING OTHERS EO--identifying letters and number.
SERVICE THAT COUNTS SE--
SERVICE THAT.ALL CAN RENDER SE--
Text.
ROMANS 15:1

ROMANS 15
l--identifying letters and number.

Illustration 5.

Subjects.
FAITH AND WORKS EA-—identifying letters and number
WORKS AND FAITH WO--
TRUSTING GOD Tun-
PARTL-DOING OUR EA--
Text.
JAMES 2:17

JAMES 2
17--identifying letters and number.

352

Illustration 6.

 

Subjects.

VISIONL-SPIRITUAL VI--identifying number.
CONVERTS FROM HEATHENISM C0--

SEEING GOD WITHIN SE--

Illustration 7.

Subjects.
PERT, DOING OUR EA-oidentifying number.
READY--GETTING RE--
EREEARATION NECESSARY FOR
FRUIT BEARING ra--

Illustration 8.

Subjects.
RICHES, FALSE RI--identifying number
HONEST! IN BUSINESS 80--
RICHES WRONGLY GAINED CANNOT SATISFY
IN THE END RI--

CONSCIENCE--TORMENT OF AROUSED 00--
BUSINESS IS BUSINESS--RESULTS 0F
LIVING BY THIS HRINCIPLE BU--

Text.

 

MATTHEW 15:26
:NATTHEW 15
26--identifying letters and number.

Taken from: The Illustration in Sermonz Address,iconversation and
Teaching, by Rev. Lester B. Mathewson, B.A.,_Chapter 20, p. 286.

353

SUGGESTIONS IN REGARD TO GATHERING ILLUSTRATIONS

The principles here given have grown out of practical experience
in teaching, and the regular routine work of a pastor. met all of them
will apply to all readers, but some of them will help all readers.

I. In your student days take some definite time for illustra-

tion atheri .
Every day it is possible to do so, even if it be for only a few
minutes. Bring to conscious thought every day that you are on a per-

petual illustration quest. The use of the time will vary, you may read
something, file away, go out and look around, go where you can hear
something said that might be used as an illustration. Whenever you
read the daily paper be on the lookout for illustrations.

II. Talk with the members of your class and fellow students.
Exchange illustrations.:—The mutual discussion will be helpful
to you and to them.

III. If you are studying to be a pastor, talk with ministers
already in service. Get all the illustrations you can from them.

After you get into service, talk with the fellow pastors,
sharing and receiving. If you are a teacher, every chance you get,
talk with fellow teachers, sharing and receiving from them illustrative
material.

IV. In conversations with laymen, be on the alert for illus-
trative material.

Do this all your student life and all your life as a Christian
worker.

V. As you come in contact with people in their homes ask them
for any papers or magazines that might contain illustrative material,
which they would be willing for you to cut out.

’Tbll them.your sacred purpose in so doing, helping the Saviour
to win.men and build them up in Him. It will be a joy to them to give
these papers and magazines to you and know they are helping you in your
ministry. This is also true of teachers. They can get useful material
by asking their friends for papers and.magazines, especially the Sunday
School papers of other denominations than their own. They will get
some of their best material from these papers.

VI. Never cut anything from.a daily paper or magazine that
does not belong to you, without the owner‘s consent.

f you do this, no matter how valuable the material may be that
you obtain, you nullify its usefulness by injuring your own life and
influence. Doing this again and again will cheapen your whole life.
PeOple resent having anything cut out of papers or magazines in this
way very much. If the material is valuable, cOpy it. It is wise
always to have a small note book in which you can cOpy any illustra-
tion you cannot cut out.

 

. || - .

35h

Remember this always--whoever learns that you cut out of a paper
or magazine that which does not belong to you, rejects you as an influ-
ence of righteousness in his life. It always works that way.

‘EII. Do not be selfish with your illustrations.

Pass them along to your fellow workers. By that generosity you
lose nothing and often gain.more in return than you gave. Sharing with
others leads them.to share with you. There is no danger of your crossing
each other's work.

VIII. Cultivate quick decision.

'Do not spend much time studying an illustration to determine
whether or not it is of value. By so doing, it is true that at first
you may reject some that are worth keeping. In the end, however, you
gain speed that will save you much time for other purposes. You have
no time to throw away. The night cometh when no man can work.

IX. Before your material is filed away, have at least three
places for your material.

First, a place for your general illustrations obtained here,
there, everywhere. Second, a place for your original illustrations,
those you create yourself. Third, a place where you keep illustrations
in papers and magazines that you have not yet had time to copy or cut
out.

x. Cut out your illustrations neatly, trimming:them evenly and

s uare .
This will help to keep from.heing sloven in some other respects.

XI. After you have secured a fairly large amount of material,
if you are aypastor, concentrate on original material the rest of your
life.

 

Get some elsewhere, but emphasize your own. You will by that
time have had experiences on which you can draw. Filing and using the
other material will help you in choosing wise, helpful, valuable mate-
rial of your own.

Teachers will have to get most of their material from the
various sources enumerated in the Chapter XIX on sources of illustra-
tions, for the reason that they do not have the varied experiences of
a pastor, nor do they generally have as complete a training as a
pastor.

Thken.from: The Illustration in Sermon Address, Conversationyand
reecbig, by Riv. LeateFE. Mathewson, m ., pter 21, p. 301.

APPENDIX L

SUGGESTIONS ON BOOKS

First, a good stugy Bible, with large enough type, easy to read, with a
concordance. you cannot find what you want, you can have one par-
tially made. Take your Bible to an expert book binder, have it taken
apart, and have extra blank inserted leaves wherever needed. Some men
have done this, having a blank leaf between each page; possibly in the
New Testament. In books like Romans, Galatians, Revelation, you might
need several blank pages.

We happen to have one of the best book binders in America in Glendale
now. Theodore Bauer, Bauer Bookcraft Studio, 138 S. Maryland, Glendale,
' California. His phone is 2hl-5387.

A good ting-finder Concordance. One of the very best of these is
WalkerTs Concordance, published by the Pilgrim of Boston, Chicago, and
later I believe by McMillan. It may be out of print now, but it is

by far the best there is. Cruden's is papular, but be sure to get

the unabridged Cruden's. The new edition of Adam Clarke's Concordance.
It is called the "Comprehensive Bible Concordance ," and published by
Kregel.

By the way, I get practically all my books from one bookstore. Instead
of running accounts at various bookstores, my own bookstore carries my
account and gets books for me. Kregel's Bookstore, 525 Eastern Ave. , SE ,
Grand Rapids, Michigan. The city of Grand Rapids is the center of
religious publishing in North America. Kregel's has the biggest
second-hand religious bookstore in existence, I believe.

If possible, get both Young's Analytical Concordance and Strong's
Exhaustive Concordance. They are built on different principles, and
both are very good. Remember that these large Analytical Concordances
are not text-finders , and they are too clumsy to be used as a general
way.

Get one or two jgod Bible Dictionaries. A good one-volume Bible Dic-
tionary from a conservative viewpoint is A Dictionary of the Bible,
by Doctor John D. Davis, revised edition, Westminster Press, Philadel-
phia, Pa. , 1936, 858 pages. The Wm. Smith Bible Dictionary is still
of great value, especially in the Amcrican edition, revised by H. B.
Beckett, in It volumes. You can possibly pick this up at a second-hand
bookstore at a reasonable price.

355

356

Two other books that are not easy to get, but which are strongly recom-
mended-~A Dictionary of Christ and the GOSpels, edited by Dr. James
Hastings; and the Dictionarygof the Apostolic Church. Each of these
is in two separate volumes--the first published in 1908 and the last
in 1918.

 

 

Right here, I strongly recommend a little book by Dr. Wilbur M. Smith,
Profitable Bible Study, ‘W. A. Wilde Co., Boston, Mass.

I believe that if one buys $15 or $20 worth of books from Kregel's
Bookstore, he will throw in one of these books by Smith. It has over
200 pages. It not only gives seven simple methods of Bible study,
which would.be fine to use, not only in preaching but in holding

Bible classes in the church, it gives a list of the first 100 best
books for the Bible student's library. This has been invaluable to

me, and I have built my library to a certain extent around his sugges-
tions. Dr. Wilbur Smith is one of the greatest Christian bibliographers
in the world. In this book he will name and describe what he considers
to be the best book in each field. For instance, the best book on
archeolOgy and the Bible; the best book on the life of Christ; and
then he will give one or two others, runners-up, and tell why he thinks
one is better than the other. It is a great help to a minister who
may not know too much about the available literature on various
subjects.

Also, do not forget that Doctor Smith has a column each month in The
Moody Monthly Magazine, entitled, ”From the Study." His column is
given to the review of important books. I take this Moody Monthly
in order to have his column.

In 1960, Doctor Smith published a book entitled, A Treasury of Books
for Bible Study. This is a larger book, of 288 pages, and contains
a good deal of the real riches of his column. This book is another
must, as far as I am concerned, for preachers who wish to read.

 

There is another book along the same line, by Professor Fredrick W.
Banker. It is entitled, Multiple Purpggg--Tbols for Bible Stugy.
It was published in 1960 by Concordia Publishing Heuse, St. Lou .
This is a scholarly work, a very fine book about books.

I am.sssuming, of course, that every one of us will have all the Spirit
of Prephecy books that he can secure--not only the modern editions but
pick up all the old editions that one can find.

.A very inexpensive but valuable little book is really an abbreviated
commentary on the whole Bible. It is called the Becket Bible Handbook,
'by Henry H. Haley, lO‘W. Elm.St., Chicago, Ill. Many editions of this
‘book are brought out from time to time. It is $1 in paper and $2 in
cloth. It is especially good when one is traveling, for he almost

lhas a Bible library with him.

 

 

I I II. III I 1].! I:

I I II. I. I‘ll] 1'" l

357

Books on preachigg. Of course, at college you have access to practi-
cally all the books on preaching available, and you can make choices
for yourself with the suggestions of your professors.

 

Don't overlook Darggpfs History of Preaching. This was first pub-
lished in 190k, but there is a new edition out now, gotten out by
Baker, in 195h. It has over 1,000 pages. Dargan never did finish
his Job. He died before he could complete it. F. R. Webber, in his
”History of Preaching," in Britain and America, follows up Dargan and
really completes the work that Bargan wanted to do. Webber's book is
in three volumes, published in 1952 by the Nerthwestern Publishing
House, Milwaukee Wisconsin. I can say this--it is an indispensable
book on the subject of the preaching from an historical standpoint.
It has a large section on some of the most upnto-date material on the
preaching in the period of the Celtic Church, a field which is Just
now Opening up to modern historians. His emphasis on the preaching
of law and grace, especially the last 100 pages of his book on the
subject of evangelical preaching, are invaluable and thrilling.

The Werk of the Ministry, by W. H. Griffith Thomas, DD, the Principal of
Wycliffe Hall of Oxford, Professor of New Testament Literature at
Wickliffe College, Toronto. This is one of the finest books on preach-
ing, from the standpoint of the Anglican Church. It is conservative
and Biblical. Doctor Thomas' commentary on Genesis, by the way, is
most excellent. Any book he wrote is sure to be faithful to the Word
of God, according to the views of this very fine man whom I have met

personally.

Anything by Dr. Austin Phelps is good. While his book, Men and Books,
or Stgdies in Homiletics, was published in 1892 by Charles Scribners
of new York, it is an exceedingly valuable book.

 

 

Don't overlook The Pastgngreacher, by Bish0p wm. A. Quail, published
by Jennings and Graham, Cincinnati, 1910. Of course, I would read
anything that BishOp Quail would write. I heard him preach when I was
1h years old. I remember the center and heart of this sermon to this
day. It was in the Trinity Church in Denver. So don't overlook this
book of his. I have quoted a number of passages from it in these
lectures.

 

qgectures on Preachigg, by Matthew Simpson. It is old but good.
BishOp Simpson was a Methodist. He preached the funeral of Abraham
Lincoln, and I used his last page at the close of my last lecture.

One of the finest books on preaching and conducting the public worship
of God is entitled, ‘The Minister tQAEEF Congregation, by John A. Kern,
IDD. He is the Professor of Practical Theology at Vanderbilt University,
published in 1916. The chapter on public prayer is worth the book to
Ime. There is a wonderful chapter on extemporaneous preaching, and the
last chapter on the Tongue of Fire should be read.by every preacher.

358

One of the newer books is Erpository Preaching Without Notes, by
Charles W. Keller published in 1962 by the Baker Book House, Grand
Rapids, Mich. It is part of the Evangelical pulpit library. This
book tells how to do it. It is 132 pages, and one of the latest and
best on the subject.

Don't overlook The Ideal Ministry, by Eric Johnson. An old book,

put out by Fleming Revell in 1908, but full of riches. There are

many good things about keeping materials, filing of newSpaper clippings,
illustrations, etc.

Any of the books by Andrew Blackwood are good. The Growing Minister,
especially, published in 1960 by the Abingdon Press.

Desigp for Preaching, by H. Grady Davis, published in 1958, by the
.Muellenberg Press, Philadelphia, Pa. It has a good index and an
especially good bibliography of other books on preaching.

Books by Gerald Kennedy contain many excellent things. I might mention
hgzhbook entitled, For Preachers and Other Sinners, by Harper and Row,
1 .

A small book by James M; Gray, entitled, Hbg_to Master the English
Bible, put out by the Moody Press in 1951. It has only about 120
pages, but it is very good on that subject.

Don't overlook Power in Erpository Preachi , by Ferris D. Whitsell,
published by Revell and Co., 1963, about 1 pages.

I would also like to mention a book by Ralph C. Turnbull, A Minister's
Obstacles, Fleming H. Revell Co., reprint in l96h, but a 1936 book.

A good example of modern Biblical preaching is entitled, Preachigg
Through the Bible, by Eric w. Hayden, Zondervan Publishing House, 196h.
It covers the whole Bible, from Dan to Beersheba, or rather from Genesis
to Revelation. Real samples of exegetical preaching.

 

The very best book ever written on the subject of the perseverance

of the saints, once saved always saved, etc., you should be certain
to secure, is Life in the Son, by Robert Shank, published by Westcott
Publishers, Springfield, Mb., Box 803.

 

There is a series of small books put out by the Edenburgh House Press,
2 Eton Gate, SW;1, London, England. These are very important and
valuable. They are paper-bound, about 65 pages or more. Some of the
titles of the series are:

The Christian Approach to the Hindu
The Christian Approach to the Jew

The Christian Approach to the Buddist

359
The Christian.Approach to the Communist
The Christian Approach to the Moslem
The Christian Approach to the Animist
The Christian Approach to the Humanist

The first six cost 2/6 each, the last one is 3/6. This is plus postage.
A shilling, by the way, is about 1h cents, and Sixpence is half a
shilling.

These books are right up-to-date and are thoroughly documented. In
each case there is a good bibliography. The whole approach is affirma-
tive. They would be a fine addition to your library and to your own
thinking and study.

Have you seen the little book entitled, None of These Diseaggg by

S. I. McMillen, MD., published by Flemdng H. Revel, 1963? It is a
wonderful book on the health laws of the Bible. It shows how the
principles laid down in the Bible are as modern as tomorrow. It has
the basis for a dozen good sermons not only on health but on the in-
spiration of Scripture. '

On an entirely different subject,‘Warren C. Young, Ph.D., has written
a very fine book, A Christian Approach to Philosophy, Baker Bookhouse.
Get it and read it slowly. You will have to.

Don't overlook the older books. They are old, because they were good
ones and have not been forgotten. Books are pouring from the presses
by the thousands today, and most of them will not be remembered ten
years from now, if time should last.

Don't overlook Calvin's Commentaries, especially his book on Ephesians
and Romans and Galatians. And of course his Institutes. There is a
very fine new translation available now. Calvin was the only man
that could meet the Jesuit the010gians in his day, and God raised
him.up for that purpose, without a doubt.

Another book on preaching--The Royalty of the Pulpit, by Edgar DeWitt
Jones, Harper and Brothers, 1951. This is a survey and appreciation

of the Lyman Beecher lectures on preaching, at Yale in 1871. It con-
tains thumbnail pictures of the great preachers of the last 75 years

who appeared on the Yale Lecture Series.

By the way, Elder Jehn Osborn, president of the SE California Conference,
Ihas an almost complete set of these Yale Lectures. Only one or two are
Inissing in his collection, one of the finest in the country.

Don't overlook Billy Graham's very fine book, World Aflame, published
'by Doubleday in 1965. It is filled with good.material and is up—to-date.

I'll‘llil It
I. II
II"! ill. ..

360

I would secure any book about Sadhu Sundar Singh. Any book about him
or by him. Sadhu Sundar Singh, Called of God, by Mrs. Arthur Parker,
Fleming H. Revel, 1920. This is filled with wonderful material. It

is like a new Acts of the Apostles.

Of course, you must read something about JOhn Wesley. A Definitive
Biography, the Life and Times of John Wesley, by Tyreman, in three
volumes, published in‘l890. I had to get my set from London at Foyle' 3
great bookstore.

I also would recommend the Life of John wesley by John Alfred, put out
by the Epworth Press in London. This is a good one-volume book with
about h00 pages.

Another very fine book is, Wesley and His Century, by Fitchett, by
Abingdon Press, New York and Cincinnati.

And of course, get his h-volume Journal, the full JOurnal. It is put
out in an inexpensive edition by Everyman, and is found in other editions.

Also you would enjoy a good life of Charles Wesley. Charles Wesle
Among the Scientists, by Frank Collier, Abingdon Press. This is most

interesting and informative.

 

EsPecially I recommend John‘Weslgy Amoggrthe Physiciang, by A. W. Hill,
Epworth Press .

And Affectionately Yours, John wesle , by our own.Adventist author,
Ruth Gordon Short, put out by SPA.

Let me mention several books on building a library.

First, Chats 1From.a MHnister's Library, another book by Wilbur M. Smith,
W. A. Wilde Co. It is very good.

A Guide to Christian Reading, by A. F. Whllace, Inter-Varsity Fellowship,
339 Bedford Square,W W511, London, England. This lists hundreds of good
books. Anything by Inter-Varsity is worth looking at.

Minister's Library Handbook, by J. Smith, W. A. Wilde Co., Boston. This
tells how to find books you want, how to select them, and a good
bibliography.

_§reat Christian Books, by Hugh.Martin, Westminster Press, Philadelphia.

The Pastor and His Libra , by Elgin Moyer, Librarian of Moody Bible
Institute, Moody Press, icago, Ill.

.A few more books on preaching. Prepgrigg to Preach, by Breed, Hodder
and Stoughton.

_Preparation and Delivery of Sermons, by Broadus, same publisher.

361

Ministry of the Word, by Morgan, Revell Co. And don' t forget his book,
Crises of the Christ, which is exceedingly valuable.

 

Two newer books--Highland Shepherds, by Hewitt, Harper Brothers. This
is cepecially aimed at rural pastors and small churches.

 

Principles of_E_pository Preachr_g, by Unger, Zondervan and Co., Grand
Rapids, Mich. This is a fine new book on this tOpic.

COMMENTAIRES: l. SDA Commentary

2. Adam Clark's Commentary, various editions

3. Critical and Experimental Commentary, by Jamieson,
Fausset, and Brown put out by Wm. B. Eerdmann Pub.
Co., Grand Rapids, Mich.,l9h5, in a special new
edition, 6 vols.

h. The Interpreter's Bible, Abingdon-Cokesbury,
Rashville, Tenn., 1953, 12 vols.

5. The International Standard Bible EncyclOpedia, 5 vols.

The Dead Sea Scrolls, and More Light on the Dead Sea Scrolls, both
books by Miller Burroughs, Viking Press, new York.

 

Strange new Gospels, by Edgar Goodspeed, University of Chicago Press,
Chicago, Ill.

 

The Biblical Expositor, consulting editor, Carl Henry, A. J. Helman Co.,
Philadelphia, Pa. This is 3 volumes, 1916.

 

Erpositions of Rely Scripture, by Alexander MacLaren, 12 vols.

 

The Peeple' a Bible, by Dr. Joseph Parker, 28 vols. Funk Wagnalls Co.
Anything by Dr. Parker is good.

 

Any books by C. S. Lewis, especially The Screw Tape Letters, The Case
for Christianity, The Abolition of Man. He has been called the Apostle
to the Skeptics.

 

 

Also any book by Erich Sauer is almost always good, especially The Dawn
of werld Redegption, and The Triumph of the Crucified. The first is a
survey of the history of salvation in the Old Testament; the second is
a survey of the history of salvation in the new Testament. Published
by Eerdman's in 1952.

 

A wonderful book to read and enjoy is The Bible in Spain, by Borrow.
There are many editions. It is very instructive and most interesting.

IPERIODICALS: The Australasian Record, Signs Pub. Co., Warburton,
Victoria, Australia.

 

Christianity Today, McCall St., Dayton, Ohio, h5h01
$5. a year.

 

302

The Christian Minister, a monthly, P. O. Box 129,
Rondebosch, Cape Town, S. Africa. (h8 pages.)

 

The Sword of the Lord, weekly, P. 0. Box 1099, Murfrees-
boro, Tenn., 37131. $3. a year.

 

The Herald of His Coming, Box 3h57, Terminal Annex, Los
Angeles, California, 9005h. Monthly, 10 pages.

 

Decision, Billy Graham Evangelistic Assn., Box 779,
Minneapolis, Minn., SSth.

APENDIX M

COLUMBIA UNION 00W 01" SEVENTH-DAY ADVERTISTS
7710 Carroll Ave., Takasa Park, Washington 12, D.C.

Office or the President July 5, 1966

Elder Edwin 1'. Buck, Jr.
212 Greenfield Drive
Berrien Springs, Michigan

Dear Brother Buck:

You probably think we have ignored your letter of May 13 regarding
the Richards' Lectureship questionnaires. Such is not the case.
However, I‘m afraid we did let the matter ride until your letter was
received, and even then the press of business delayed us.

We had no way of knowing which workers had attended any of the Lecture-
ships, so we sent both blanks to all the workers whose names were not
on the cards which you left with me. These blanks were niled June 1h
With the attached note. Probably they reached some of the ministers
after they left for General Conference.

I am sending you the u. responses received to date. We sent out blanks
to 202 workers, so have received only about a 25$ response thus far.
As others are received, they will be forwarded to you.

Please accept w apologies for our negligence in not caring for this
survey sooner.

Sincerely yours,
/s/ Dire.) Edna Helms

Rncls. Secretary to the President

P.S. Additional replies enclosed.

C
O
P
Y

363

36b.

June it, 1966

To Pastors in the Columbia Union:

A survey is being conducted in our Union regarding the H. M. S.
Richards' Lectureships. If you have ever attended one of the Lecture-
ships, will you kindly fill out Questionnaire I; if you have never 3
attended one, please caplete Questionnaire II. we shall appreciate
your returning this to us at your earliest convenience. Thank you
for your cooperation.

Neal C. Wilson, President
Columbia Union Conference
7710 Carroll Avenue

Takas Park, mryland 20012

APENDIX N

212 Greenfield Drive
Berrien Springs, Michigan
larch 12, 1967

Dear Fellow Ministers:

As a former student of Columbia Union College, your
help is urgently needed.

I am presently making a doctoral dissertation study
of the B. u. S. Richards lectureship at Columbia Union College.
If you attended any series from 1957-1966 would you assist this
study by filling out a questionnaire?

After this is completed, you may leave it with
Mrs. Jenison, Dean Murdoch's secretary, in room 281 of the
Seminary Building.

Permit me to thank you in advance for your personal
help with this study.

Sincerely yours,

365

ll'lvillllIlllu-IIII‘!I.I I .

APPENDIX 0
RELIGIOUS NEWS SERVICE
1&3 West 57th Street
New York 19, s. r.

Lillian R. Block January 25, 1968
managing Editor

Dear Mr. Bohlcy:

In reply to your query of Jan. 30, concerning the
lectures at Columbia Union College, I am sorry to inform you
that RNS did not issue any releases on those talks between
1957-66, or any other time.

Very truly yours,
/s/ s. A. Biondo

Nicholas A. Biondo
Rewrite Editor

366

BIBLIOGRAPHY

BIBLIOGRAPHY

Lectureships

Alexander, Wilber A. "Communication, Pulpit< ----- >wa." Series of
six lectures presented February 8 to 10, 1965. washington D. C.
(Tape script.)

Anderson, Roy Allan. Preachers of Righteousness. Nashville: Southern
Publishing Association, 1963. (Book.)

Beaven, Winton Henry. "The Gospel Unveiled.” Series of six lectures
presented March 12 to 1h, 1963. Atlantic City, N. J. (Tape
script.)

Bietz, Arthur L. ”The Pastor--Friend of God.” Series of eight lectures
presented May 5 to 8, 1958. washington, D. C. (Set of six
outlines for this series.)

Heppenstall, Edward E. "Ministers of the Living Word." Series of
eight lectures presented May 2 to 5, 1960. Washington, D. c.
(On magnetic tape.)

Osborn, John W. ”Shepherd of the Sheep.” Series of eight lectures
presented may 8 to 11, 1961. Washington, D. 0. (Tape Script.)

Pease, Nbrval F. ”An Adventist Approach to Christian Worship." Series
of six lectures presented April 20 to 22, l96h. Washington,
D. C. (Syllabus.)

Richards, Harold Marshall Sylvester. Feed My Sheep. Washington:
Review and Herald Publishing Association, 1958. (Book.)

 

. (no title was assigned to this lectureship.) Series of six
lectures presented February 7 to 9, 1966. Washington, D. C.
(On magnetic tape.)

Shirkey, Albert Patterson. "This Glorious Ministry.” Series of eight
lectures presented May h to 7, 1959. (Tape Script.)

368

369

Books

Abernathy, Elton. The Advocate: A manual of Persuasion. New York:
David McKay Company, Inc., 196k.

Anderson, Roy Allan. Preachers of Righteousness. Nashville: Southern
Publishing Association, 1963.

Baxter, Batsell Barrett. The Heart of the Yale Lectures. New York:
The Macmillan Company, 1887.

Blackwood, Andrew W. Expository Preachingyfor Todgy. Nashville:
Abingdon-Cokesbury Press, 1953.

. The Growing MUnister. Nashville: Abingdon Press, 1960.

Brembeck, W. L., and Howell, W. S. Persuasion: A.Means of Social
Control. New Jersey: Prentice-Hall,$1nc., 1952.

Brigance, William N. _§peech: Its Technigues and Disciplines in a Free
Society. New York: Appleton-Century-Crofts, Inc., 1961.

Broadus, John A. A rTreatise on the Preparation and Delivery of Sermons.
New York: Hodder and Stoughton, George H. Doran Co., 1898.

Brown, Charles Reynolds. The Art of Preaching. New York: The
Macmillan Company, 193R.

Campbell, George. The PhilosOphy of Rhetoric. New York: Harper and
Brothers, 1851.

Cicero, Marcus Tullius (translated by J. 8. Watson). De Oratore.
London: Henry G. Bohn, 1855.

Cooper, Lane (translated and edited). The Rhetoric of Aristotle. New
York: Appleton-Century-Crofts, Inc., 1932.

Ford, Douglas W. C. An Expositorprreacher's Notebook. New York:
Harper and Brothers, 1960.

Hence, Kenneth 6., Ralph, David C., and Wiksell, Milton Jr. Principles
of Spgekigg. Belmont, Calif.: thsworth Publishing Co., Inc.,
19 2.

Jackson, Edgar N. A Psychologyfor Preaching. Great Neck, N. Y.:
Channel Press, 1961.

.James, William. Psychology, Briefer Course. New York: Henry Belt
and Co., 1892.

ldacnutt, Sylvester F. Gau i Sermon.Effectiveness. Dubuque, Iowa:
The Priory Press, 136%

370

Minnick, Wayne C. The Art of Parsuasion. Cambridge: The Riverside
Press, 1957.

 

Monroe, Alan H. Principles and Types of Speech, revised edition.
New York: Scott, Foresman.and‘C6mpany, 1939.

 

Oliver, Robert T. The Psychology of Persuasive Speech. New York:
Longmans, Green and Co., 1957. Second edition.

 

Phillips, Arthur Edward. Effective Speaking, revised edition. Chicago:
The Newton Company, 1938.

 

Quintilian. Institutes of Oratory. J. S. Watson, translator,
Quintilian' s Institutes of Oratory. 2 vols. London: George
Bell and Sons, 1892.

 

 

Richards, Harold.Marshall Sylvester. Feed My_Sheep. washington:
Review and Herald Publishing Association, 1958.

 

Sangster, W. E. The Approach of Preaching. London: The Epworth
Press, 1951.

 

Sarett, Lew, and Foster, William T. Basic Principles of Speech.
Boston: Heughton Mifflin Company, 19h6.

Stewart, James. Preaching. London: The English university Press, 1955.

Thonssen, Lester (ed.). Selected Readings in Rhetoric and Public
Speaking. New York: The H.‘W. Wilson Company, 19E2.

, and Baird, A. Craig. Speech Criticism. New York: The
Ronald Press Company, 1958.

 

Wagner, D. M. The Expository Method of G. Campbell Morgan. Westwood,
N. J.: Fleming H. Revell Co., 1957.

 

ward, John. .A System of Oratory. Delivered in a Course of Lectures,
Publicly‘Read at Gresham.College, London. London: J. Ward,
1759. 2 vols.

 

Whately, Richard. Rhetoric, new edition. Boston: James Munroe and
Company, 18 1.

White, Ellen G. Gospel Workers. Washington: Review and Herald
Publishing Association, l9h8.

 

. The Ministry of Healigg. Mountain.View, Calif.: Pacific
Press Publishing Association, 19h2.

 

‘Whitesell, Paris D. Power in Expository Preachipg. Westwood, N. J.:
Fleming H. Revell Company, 1963.

371

Winans, James Albert. S eech Making. New York: Appleton-Century-
Crofts, Inc., 19 8f'

 

Witherspoon, Jesse B. Sent Forth to Preach. New York: Harper and
Brothers, l95h.

 

Articles and Periodicals

Anderson, Roy Allan. "The H. M. S. Richards Lectureship on Preaching."
The Ministry. September, 1957.

 

Columbia Union Visitor. 1957 to 1966.

 

Review and Herald. 1957 to 1966.

 

Sligonian. 1957 to 1.966.
"The President." Sligonian Annual. May, 1919.

 

The Evening Star. 1957 to 1966.

 

Washington Pbst and Times Ebrald. 1957 to 1966.

 

Interviews, Letters, and Unpublished mterial

Alexander, Wilber A. ”A Rhetorical Analysis of the Speaking of H. M. S.
Richards in Connection with the 'Voice of PrOphecy' Radio Broad-
cast of the Seventh-day Adventist Church. Unpublished Ph.D.
dissertation, Michigan State University, 1962.

Baxter, Batsell Barrett. ”An.Analysis of the Basic Elements of Per-
suasion in the Yale Lectures on Preaching.” Unpublished Ph.D.
dissertation, University of Southern California, June, 19hh.

Beaven, Winton H., President, Columbia Union College. Taped interview,
February 8, 1966.

Biondo, Nicholas A., Rewrite Editor, Religious News Service, New York,
N. Y. Letter, January 25, 1968.

Butler, A. 13., President, New Jersey Conference. Taped Interview,
February 7, 1966.

Cheatham, W. L. , President, Allegheny Conference. Taped Interview,
February 7, 1966.

Columbia Union Conference of Seventh-day Adventists. Committee Minutes,
June 5, 1956.

. Committee Minutes, October 9, 1956.

\—

372

Official Program, Eleventh Quadrennial Session. Atlantic
City, N. J. March, 1963.

Eckenroth, M. K., Chairman of the Religion Department, Columbia Union
College. Taped Interview, February 8, 1966.

Helms, Mrs. Edna, Secretary to the President, Columbia Union Conference.
Letter, July 5, 1966.

Hunter, D. W., President, Pennsylvania Conference. Taped Interview,
February 7, 1966.

Juberg, Morten, Public Relations Department, Columbia Union Conference.
Letters, February t, 1966, October 25, 1967.

Lauda, C. H., President, Petomac Conference. Taped Interview,
February 7, 1966.

Miller, Cyril, President, Chesapeake Conference. Taped Interview,
February 7, 1966.

Roth, Don A., Secretary of the H. M. S. Richards Lectureship Committee.
Personal Interview, June 16, 1965.

Shirkey, A. P. BiOgraphical information, 1957. (MimeOgraphed.)

Werneck, F. W. , President, Ohio Conference. Taped Interview,
February 7, 1966.

Wilson, Real C. President, Columbia Union Conference. Personal
Interview, February 7, 1966.

1
3