2003 Shepherd's Conference, A Ministry of Grace Community Church 818.909.5530. © 2003 All Rights Reserved. Grace Community Church. A CD, MP3, or tape cassette copy of this session can be obtained by going to www.shepherdsconference.org

Preaching to a Postmodern World

(Handout and Study Notes)

Dr. Rick L. Holland

Pastor, Student and College Ministries

I. Contemporary Crisis in Preaching

A. Distinguishing signs of the crisis in preaching.

1. A biblically ignorant Church.

2. A spiritually immaturity Church.

3. A morally contaminated Church.

4. A doctrinally confused Church.

5. A cowardly undisciplined Church.

6. A scripturally unqualified preacher

B. Biblical echoes of the crisis in preaching.

1. The desire of unfaithful congregations:

2 Tim 4: 3-4— “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires; 4 and will turn away their ears from the truth, and will turn aside to myths.”

2. The effects of unfaithful preachers (an exemplary text):

· Hosea 4:1-10

[Note: the following effects are described in the context of those who were supposed to be the redeemed community of God!]

v. 1

Ø Indictment by God

Ø Unfaithfulness among the people

Ø Unkindness among the people

Ø Loss of the knowledge of God

v. 2

Ø Swearing

Ø Deception

Ø Murder

Ø Stealing

Ø Adultery

v. 3

Ø Societal/natural consequences

v. 4

Ø Contention with preacher

v. 5

Ø Congregational sin

Ø Pastoral sin

Ø Divine judgment

v. 6

Ø Spiritual destruction

Ø Rejection of revelation

Ø Pastoral rejection from God

v. 7

Ø Sinful loss of pastoral dignity

v. 8

Ø Pastoral enslavement to people’s sin

v. 9

Ø Indistinguishable spiritual commitment among spiritual leaders

Ø God’s judgment

v. 10

Ø Dissatisfaction with God’s provision

Ø Abandoning God

3. The encouragement and example of faithful preaching.

· Ezra 7:10; Neh 8:7-8; Acts 19:8-9; 20:18-25; Rom 10:6-17; 1 Cor 1:17-25; 2 Cor 5:11-21; Eph 4:11-13; Col 1:28-29; 1 Thes 1:5; 2:1-13; 1 Tim 4:16; 2 Tim 4:1-5…

II. Postmodernism as Problem and Opportunity

A. The Challenge of Postmodernism to Expository Preaching

1. The exposition of Scripture has become increasingly more challenging to practice and justify in today’s postmodern culture. Where truth is relative, ethics are situational, and authority is ever questioned, there is certainly no welcome mat out for the expository sermon that delineates truth, defines morality, and declares the authority of God. Yet, the faithful expositor ought to direct his attention and care toward how to preach the timeless Word of God in a culturally sensitive way.

2. Not only does expository preaching go against the grain of postmodernism as a cultural phenomenon, it also goes against postmodern trends in hermeneutics and homiletics. Expository preaching is both the antithesis and the antidote of postmodernity.[1]

B. The Problem of Postmodernism

1. Defining “postmodernism” is a difficult task.[2] Though the adjective “postmodern” is typically used as a description of a “particular genre of literature, art or architecture,”[3] the designation of contemporary culture and philosophy as “postmodern” has been widely adopted.

2. Craig Loscalzo comments: “A current flood of books, journals and doctoral dissertations use postmodern as though it had a fixed meaning to which every thinking person ascribed. Such pondering is a paradox, because one characteristic of postmodernism is its intentional willingness not to objectify anything.”[4]

3. David Dockery observes that “the term ‘postmodern’ refers primarily to time rather than a distinct ideology.”[5]

4. D.A. Carson expresses the enormous and pervasive importance of hermeneutics in the consideration of postmodernism. He comments, “All the challenges arising from postmodernism and philosophical pluralism are connected in some way with hermeneutics, with how we interpret things. Postmodernism is an outlook that depends not a little on what are perceived to be the fundamental limitations on the power of interpretation: that is, since interpretation can never be more than my interpretation or our interpretation, no purely objective stance is possible.”[6] Further, Vanhoozer equates the designation of “postmodern” to “the present culture of hermeneutics.”[7] Put simply, when the metaphysics of modernity failed to be the epistemological grail, the most that could be hoped for was not knowledge, but interpretation.[8] Hermeneutics, then, is at the very heart of the postmodern mindset. Significantly, it is the chief concern of the expositor as well.

5. What makes postmodernism problematic for the task of expository preaching is important to discern. Kevin J. Vanhoozer summarizes the essence of postmodernism as “incredulity toward meaning.”[9] Yet, the essence of expository preaching is to explain the meaning of the Bible. As Vanhoozer observes, postmodernism is a crisis of hermeneutical identity. Consider the hermeneutical shifts that have been reflections of widespread hermeneutical trends, as well as deterioration of biblical interpretation.

Ø Augustinian/authorial intent (patristic period)

Ø Author-centered (18^th Century—Schleiermacher)

Ø Text-centered (18^th-19^th Centuries—textual criticism)

Ø Reader-centered (posmoderity)

· This brief sketch of the shifts in hermeneutics exposes the climate in which expository preaching finds itself. Where meaning is deemed irrelevant and authorial intent rendered undiscoverable, the exposition of the Word of God as absolute authority becomes an instant foe. Not only does the culture militate against such proclamation, but now some sectors of evangelicalism, imbibed with the toys of the New Hermeneutic, contest preaching that seeks to explain the Scripture with authority and confidence. However, expository preaching is not only the antithesis of postmodernity, it is also the only antidote.

C. The Opportunity of Postmodernism

1. A convergence of postmodernism and expository preaching is not without complication. Gibson explains, “The receptivity of many people to the message we proclaim is a function of a set of assumptions that are themselves strongly influenced by postmodern thought.”[10] In juxtaposition to exposition, “ . . . where postmodern assumptions predominate, it cannot be taken for granted that life is conceived of in moral categories.”[11] Yet, postmodern complexities do not erase the universal issues of sin and salvation. They remain constant and require expository attention.

2. It is the very “openness” of the postmodern mindset that is an asset to the modern preacher. Where ideas are openly exchanged, contemporary pulpits ought to be faithful in offering the truth this generation thirsts for.

III. Expository Preaching in a Postmodern World

A. Expository preaching defined.

1. Richard L. Mayhue defines expository preaching as preaching that “focuses predominantly on the text(s) under consideration along with its (their) context(s). Exposition normally concentrates on a single text of Scripture, but it is sometimes possible for a thematic/theological message or a historical/biographical discourse to be expository in nature. An exposition may treat any length of passage.”[12]

2. Haddon Robinson states: “The type of preaching that most effectively lays open the Bible so that people are confronted by its truth is expository preaching. At its best, expository preaching is “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit applies first to the personality and experience of the preacher, then through him. . .to the listeners.”[13]

3. D.A. Carson provides yet another definition that helps clarify expository preaching. He concludes that it “is preaching whose subject matter emerges directly and demonstrably from a passage or from some passages of Scripture. In other words, its content and structure demonstrably reflect what Scripture says, and honestly seek to elucidate it. . . .”
This essential element of expository preaching does not assume that the passages of Scripture must all be contiguous, or that only systematic preaching through a book can properly be called “expository preaching.” One might have a series on temptation, for instance, and preaching serially on the temptation of Adam and Eve, the temptation of Joseph, the temptation of Hezekiah, the temptation of Jesus, and so on—and in each case the sermon might be genuinely expository. In this instance the organizing principle for the selection of texts is topical, but the expositions themselves are expository. Nor does this definition say anything explicit about the length of the passage. One preacher may work through Romans 1-8 in eight years; another may work through the same chapters in seven or eight sermons. I have heard it done both ways, both very effectively. Different times call for different styles; moreover, different literary genres in the Bible call for different lengths of text. Narrative must be covered at a faster clip than tightly-woven discourse or apocalyptic. For instance, Revelation will not be handled the same way as Leviticus. But one non-negotiable characteristic of expository preaching is that its subject matter emerges directly and demonstrably from Scripture.”[14]

4. Mayhue gives a helpful summary of the essential elements of expository preaching. Enumerated, they are as follows:

1. The message finds its sole source in Scripture.

2. The message is extracted from Scripture through careful exegesis.

3. The message preparation correctly interprets Scripture in its normal sense and its context.

4. The message clearly explains the original God-intended meaning of Scripture.

5. The message applies the Scriptural meaning for today.[15]

What God says in the Word, what God meant/means by what He says, and how the Word connects by way of application unto the glory of God is the heart of expository preaching.

Beyond defining what an expository sermon is, it is important to recognize what it is not. First, it is not a running commentary.[16] An exposition of Scripture ought to function as a structured unit that has application to the contemporary audience in addition to explanation of authorial intent. Otherwise, simply reading an exegetical commentary aloud could be called expository preaching.

Nor is an expository sermon an independent discourse that ignores the rest of the Bible. The sermon ought to seek to interpret and analyze the respective text(s) in the light of Scripture in its entirety.

Further, expository preaching is not proof-texting. In the proof-texting approach, thoughts and ideas are given and Scripture texts are provided to “prove” the point of the proposed idea. In other words, the Bible is only validating sermon material originating outside of its covers. This is the reverse of exposition which begins with the text and exposes its meaning.

Conclusion

Graeme Goldsworthy is right when he observes, “Postmodernism and popular relativism are expressions of ideological atheism that must be resisted.”[17] For a contemporary preacher to ignore the onslaught of the postmodern context, then, is to go AWOL in the battle for souls.

Schreiner’s warning is an appropriate conclusion to this chapter: “Those who are in the dark about postmodernism may find themselves clutched by its tentacles.”[18] The faithful expositor needs to be able to make the proper adjustments in his contextualization, style, and delivery to communicate the Scriptures in a postmodern world. But great care should be taken to be sure that this attention is an adjustment and not an accommodation. Grudem explains:

Throughout the history of the church, the greatest preachers have been those who have recognized that they have no authority in themselves and have seen their task as being to explain the words of Scripture and apply them clearly to the lives of their hearers. Their preaching has drawn its power not from the proclamation of their own Christian experiences or the experiences of others, nor from their own opinions, creative ideas, or rhetorical skills, but from God’s powerful words. Essentially they stood in the pulpit, pointed to the biblical texts and said in effect to the congregation, “This is what this verse means’ Do you see the meaning here as well? Then you must believe it and obey it with all your heart, for God himself is saying this to you today!” Only the written words of Scripture can give this kind of authority to preaching.[19]

In the end, the question at hand really becomes one of confidence in God’s revealed means of grace. In His providence, He has chosen preaching as the best-suited method of making His Person and gospel known. Arturo B. Azurdia construes:

Hence, the good news is to be announced. It is to be proclaimed. God is not negotiating with His message. He is not asking for discussion or attempting to strike a bargain. As the Lord of the universe He is declaring a word that demands compliance from His creatures.

Preaching . . . is not the delivery of a learned and edifying or hortatory discourse in well-chosen words and a pleasant voice. It is the declaration of an event urging acceptance and compliance. It must be understood that the preacher does not share, he declares.[20]

So, as the faithful expositor preaches God’s truth in postmodernity, his calling is to declare the excellencies of God (1 Pet 2:9), not to share his opinion among the smorgasbord of postmodernism. He must know the culture, but he must know his God more intimately. Postmodern preachers would do well to remember the words of Schreiner:

Evangelicals will likely be more effective in our culture if they have some understanding of postmodernism, but understanding our postmodern world should never be equated with preaching the gospel. The power of God, unleashed in the gospel, is still the only means by which humans can be saved.[21]

To this end expositors have been called to preach in a postmodern world.

B. Expository preaching defended.

1. Expository preaching is the only appropriate response to the doctrines of inerrancy and infallibility.

“Should not our preaching be biblical exposition, reflecting our conviction that the Bible is the inspired, inerrant Word of God? If we believe that “all Scripture is inspired by God” and inerrant, must we not be equally committed to the reality that it is “profitable for teaching, for reproof, for correction, for training in righteousness; that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17)? Should not that magnificent truth determine how we preach?
. . . The only logical response to inerrant Scripture, then, is to preach it expositionally.[22]The only logical response to inerrant Scripture… is to preach it expositionally. By expositionally, I mean preaching in such a way that the meaning of the Bible passage is presented entirely and exactly as it was intended by God.”[23]

2. Expository preaching is the clear mandate of Scripture.

· 2 Tim 2:1-8

· Also… Ezra 7:10; Neh 8:7-8; Acts 19:8-9; 20:18-25; Rom 10:6-17; 1 Cor 1:17-25; 2 Cor 5:11-21; Eph 4:11-13; Col 1:28-29; 1 Thes 1:5; 2:1-13; 1 Tim 4:16…

3. Expository preaching is the faithful testimony of church history.

Concluding Thoughts…

Graeme Goldsworthy is right when he observes, “Postmodernism and popular relativism are expressions of ideological atheism that must be resisted.”[24] For a contemporary preacher to ignore the onslaught of the postmodern context, then, is to go AWOL in the battle for souls.

Schreiner’s warning is an appropriate conclusion to this chapter: “Those who are in the dark about postmodernism may find themselves clutched by its tentacles.”[25] The faithful expositor needs to be able to make the proper adjustments in his contextualization, style, and delivery to communicate the Scriptures in a postmodern world. But great care should be taken to be sure that this attention is an adjustment and not an accommodation. Grudem explains:

To this end expositors have been called to preach in a postmodern world.

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[1]“Postmodernism” and “postmodernity” will be used synonymously in this seminar, though some make subtle distinctions between the two. This era has also been called “ultramodernism,” “supermodernism,” and “antimodernism” (Douglas Groothuis, Truth Decay [Downers Grove, IL: Intervarsity Press, 2000], 32).

[2]For a succinct etymology and history of the word “postmodern,” see R. Albert Mohler, Jr., “The Integrity of the Evangelical Tradition and the Challenge of the Postmodern Paradigm,” in The Challenge of Postmodernism: An Evangelical Engagement, ed. David Dockery (Grand Rapids: Baker, 1995), 67-88. Mohler traces the origin of the term to Frederico de Oniz in 1934 and the first significant treatise by Arnold Toynbee in 1939.

[3]Graham Johnston, Preaching to a Postmodern World: A Guide to Reaching Twenty-first Century Listeners (Grand Rapids: Baker, 2001), 24.

[4]Craig A. Loscalzo, Apologetic Preaching: Proclaiming Christ to a Postmodern World (Downers Grove, IL: InterVarsity Press, 2000), 13.

[5]David Dockery, “The Challenge of Postmodernism,” in The Challenge of Postmodernism: An Evangelical Engagement, ed. David Dockery (Grand Rapids: Baker, 1995), 13.

[6]D. A. Carson, The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan, 1996), 57.

[7]Kevin J. Vanhoozer, First Theology: God, Scripture, and Hermeneutics (Downers Grove, Il: InterVarsity Press, 2002), 329.

[9]Kevin J. Vanhoozer, Is There Meaning in This Text?: The Bible, the Reader, and the Morality of Literary Knowledge (Grand Rapids: Zondervan, 1998), 16.

[10]Jon Hinkson and Greg Ganssle, “Epistemology at the Core of Postmodernism: Porty, Foucalt, and the Gospel,” in Telling the Truth: Evangelizing Postmoderns, ed. D.A. Carson (Grand Rapids: Zondervan, 2000), 68.

[13] Haddon W. Robinson, Making a Difference in Preaching, (Grand Rapids: Baker Books, 1999), 64.

[14] D.A. Carson, “The SBTJ Forum: Profiles of Expository Preaching,” The Southern Baptist Journal of Theology 3, no.2 (Summer 1999): 95.

[16] D.A. Carson, “The SBTJ Forum,” 95.

[17]Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: An Application of Biblical Theology to Expository Preaching (Grand Rapids: Eerdmans, 2000), 13.

[18]Schreiner, “The Perils of Ignoring Postmodernism,” 3.

[20]Arturo G. Azurdia III, Spirit-Empowered Preaching: Involving the Holy Spirit in Your Ministry (Geanies House, Ross-shire, Great Britain: Christian Focus, 1998), 88.

[21]Schreiner, “ The Perils of Ignoring Postmodernism,” 3.

[22]John MacArthur, Jr., “The Mandate of Biblical Inerrancy: Expository Preaching,” in Rediscovering Expository Preaching: Balancing the Science and Art of Biblical Exposition, ed. John MacArthur Jr. (Dallas: Word Publishing, 1992), 23.

[24]Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture: An Application of Biblical Theology to Expository Preaching (Grand Rapids: Eerdmans, 2000), 13.

[25]Schreiner, “The Perils of Ignoring Postmodernism,” 3.

[27]Arturo G. Azurdia III, Spirit-Empowered Preaching: Involving the Holy Spirit in Your Ministry (Geanies House, Ross-shire, Great Britain: Christian Focus, 1998), 88.

[28]Schreiner, “ The Perils of Ignoring Postmodernism,” 3.