Preaching for social transformation requires an abundance of courage, moral credibility, and the virtue of precision.
“Words! Words! Words!
I’m so sick of words!
I get words all day through, first from him, now from you. Is that all you blighters can do?”
So, Liza Doolittle challenges the hapless Freddy Eynsford-Hill at the height of a dramatic confrontation in My Fair Lady. Freddy has come to her rescue, with his flowery, long-winded protestations of love, but poor Liza is fed up with words:
“Don't talk of stars, burning above. If you're in love, show me. Tell me not dreams, filled with desire. If you're on fire, show me.”
And you know, Eliza has a point. A well-turned phrase won’t keep you warm at night.
It’s ironic that this drama was penned by one of the great wordsmiths of the English language. The play turns on the transformation of a poor Cockney girl into a proper English lady through the manipulation of her ability to master the English language. One argument put forth in the course of achieving this goal is that it doesn’t matter what you say as long as you say it properly. Style can compensate for the absence of substance.
In contrast, I listened this week to a powerful sermon preached by the Rev. Nadia Bolz-Weber to a gathering of some 34,000 Lutheran youth gathered in assembly in New Orleans.
Learn how to preach for social transformation with these excellent resources.
On the road?
Under the weather?
O could you just not get yourself together to make it to church this weekend?
Bless your heart. We've got you covered.
Here for you edification and instruction, are three good lessons in video and audio form, from pastors Tripp Hudgins, Jeff Tacklind and Grace Imathiu ... inside the blog.
Missional Preaching: Engage, Embrace, Transform, by Al Tizon.
The crowd in an Atlanta church on Wednesday night was mostly Protestants, mostly preachers.
The speaker was a professor of preaching at Union Theological Seminary in New York City – one of the icons of the mainstream Protestant world.
Yet Barbara Lundblad’s message was a call for the 1,000 or so people gathered for the annual Festival of Homiletics to “stand with these courageous Roman Catholic sisters.” She was referring, of course, to the recent crackdown by the Vatican on the Leadership Conference of Women Religious, the organization that represents about 80 percent of the nuns in the U.S.
Lundblad drew on the famous story of Mary, having just learned she was pregnant with Jesus, visiting her cousin, Elizabeth, who was also improbably pregnant.
The Gospel of Luke says that Mary “entered the house of Zechariah and visited Elizabeth.” Lundblad pondered why Luke felt it necessary to put Zechariah in the story at this point. She let that hang unanswered.
Then she noted that when Elizabeth saw Mary, the baby leapt in her womb in recognition of Jesus – a sign that women often come to theology through the experiences of their bodies. Lundblad said wryly, “Surely Elizabeth would not have been allowed to testify before the Congressional committee on contraception” – an all-male committee with all male witnesses, all representing church groups that do not allow the ordination of women.
NEW YORK CITY — Today and Wednesday, I have the privilege of attending a private gathering here in the SoHo neighborhood of Manhattan with Eugene Peterson, the 80-year-old theologian and prolific author best known for his para-translation of the Bible, The Message.
The two-day event, Q Practices, is part-retreat, part-seminar on the theme of how we might cultivate our inner lives in an age of epic distractions.
I'll be reporting more fully later, but wanted to share with you a few gems from Peterson, who recently published a marvelous memoir titled, simply, The Pastor, from this morning's sessions.
Peterson, who is a Presbyterian minister (now retired from the pastorate after 30 years), grew up in Montana in the Pentecostal Christian tradition. His mother, in fact, was a preacher who later founded and pastored her own church.
What was most telling about the disagreement between the two men was their discussion of Luke 4. Mohler argued the passage should be understood in light of how he interpreted the preaching and teaching of Paul and the other apostles. This means that when Jesus said that he came to bring good news to the poor that good news was personal salvation.
Wallis argued that yes, personal salvation is one part of that good news, but that the other part is the Kingdom of God breaking into the world and transforming societal relationships as well. When the Gospel is proclaimed, it is good news for a poor person's entire being, community and world -- not just his or her soul.
First, it was encouraging to hear Mohler spend a lot of time emphasizing that working for justice is essential to fulfillment of the Great Commission. Throughout the night he repeated his concern that a lot of Churches are REALLY bad at making disciples who actually do the things Jesus told us to do. As the president of one of the largest seminaries in the world, it will be interesting to see if he is able to train a generation of pastors who will do things differently. My concern is that he is missing the connection between his theology and the failure of Christians to actually do justice.
Scripture constantly should be challenging our assumptions about our lives and in every aspect of society. Transformation is needed on a personal and also a political level. Scriptural priorities shouldn't be glossed over in order to protect political ideologies and comfort zones.
If we believe that what Jesus taught remains just as relevant today as it did when he physically walked among us, then it should still be a comfort to those on the margins of society and offensive to the wealthy and powerful. That doesn't mean that the wealthy and powerful can't be good and faithful followers of Christ, but Jesus did warn them that their walk will be a hard one. Wealth and power bring unique and difficult temptations ... If you never feel uncomfortable when you read the Gospels then you aren't paying attention.